THE subject and author of this Life-Sketch of a Pioneer is James Stephens Brown, now (1900) in his seventy-second year, a resident of Salt Lake City, Utah, his home less than a quarter of a mile from and within the summer morning's shadow of the majestic6 Temple of the Lord erected7 on that spot which he beheld8 a barren and desolate9 wilderness10, on his entrance into the valley of the Great Salt Lake, over half a century ago. His life has been one of thrilling experiences—more than ordinarily falls to the lot even of a pioneer settler in the Great West—a life in which hardship and perils11 by sea and land, among dusky savages12 and with white men, have contributed largely to the events of his career; withal one in which he has had abundant occasion to recognize and acknowledge the power and protecting care of an Almighty14 Providence15.
It is at the urgent request and advice of valued friends, familiar to a considerable extent with my life and labors16, that I place this autobiography17 in form to be easily accessible to those desirous of perusing18 it; and I am not unmindful of the fact that this simple recital19 of events is not only of intense interest in numerous episodes which it records, but is of historic value in being a plain and truthful20 narrative21 of the personal experiences of a western pioneer.
I was born on Independence Day, July 4, 1828, in Davidson County, North Carolina, U.S.A. My father was Daniel Brown; he was the youngest son of his father's family, and was born in Rowan County, North Carolina, June 30, 1804. My father's father was James Brown, a native of Rowan County, North Carolina, 1757 being the year of his birth. His wife was the widow of a Revolutionary War soldier named Emerson, who was killed in the war for American independence, leaving his wife and two children, Margaret and John Emerson. My grandfather James Brown married the widow Emerson, who bore him nine children—three sons and six daughters—Jane, Polly, Nancy, Susan, Patsy, William, Obedience22, James (captain of Company C, Mormon Battalion), and Daniel (my father); her maiden23 name was Mary Williams. All the family had an excellent reputation, being upright, thrifty24, and good and industrious25 citizens.
With these introductory remarks, I will proceed to an account of my boyhood's days. I was reared at the farming and stock business, also at getting out saw timber and wood for cooperware. My parents had moved from North Carolina to Brown County, Illinois, in the autumn of 1831, and had purchased an extensive tract26 of land. We were a large family; the country was then wild and with very few inhabitants, and the climate was unhealthy; so it was with great effort that father and mother succeeded in making a home and gathering27 about them the comforts of life.
We were frontier settlers, and while father had his pick of land, he also had the hardships and privations of a new country to endure. There were no churches or schoolhouses nearer than ten miles from our home, and grist mills and blacksmith shops were equally distant. Thus the family was reared without the advantage of schools, or of church-going religious training. But we were thoroughly28 acquainted with border life, with hunting, fishing, and all the sports indulged in by hardy29 pioneers, and even learned to shake terribly from the ague, and burn with fever spells, while we were well dosed with quinine and calomel, and had enormous doctor's bills to pay.
In our operations we trained horses and cattle to work, stocked our own plows30, made our own harrows, rakes and forks, braided our own whips from the pelts31 of wild beasts which we ourselves dressed, raised our own honey, and made our own sugar, with some to sell. We had a good sugar orchard32, and plenty of wild fruits and nuts for the gathering. As the first settlers of new countries are more or less subject to dangers from outlaws33, wild beasts, and savage13 men, we found it important to be well armed, and on the alert day and night to defend life and liberty.
Thus we learned the use of firearms and the tomahawk. My father was an expert with the old Kentucky rifle, and some of his boys were not far behind him; he trained them always to shoot with a rising sight, to keep cool, and always to have their powder dry and plenty of it. He also taught us to tell the truth, and used to say: "Be honest, stand up for your rights, and fight for your country and friends."
In the year 1835, people began to settle in around us, and then the circuit riders, as they were called—the ministers—commenced to call around and hold meetings in private houses. There were Baptists, Freewill Baptists, Methodists, Campbellites, and others. From 1836 to 1838 some small churches and schoolhouses were built, so that we began to get spiritual food, such as it was; and also some schooling34, with the benefit of the hickory rod that always was kept "in soak," so to speak, and woe35 to the unruly student when it was called into service!
So far as the author is concerned, he managed to get along without the rod the short time he was permitted to attend school. He was kept close at work on the farm in summer, and in the winter months was engaged getting out timber and hauling to market the farm products. Once his feet were frozen so that he lost every nail from his toes. As to the religious teachings of the time, there was a great deal of thundering and thundering, but it failed to indicate any lightening of the author's path, for he fished and hunted on the Sabbath day, just the same.
Some time in the '30s we began to hear a little about false prophets, a new religion, miracles, money-diggers, thieves, liars36, miracle-workers, deceivers, witches, speaking in tongues and interpretation37 of the same, walking on the water, and visits from angels. As time went on, all these things were combined to form a grand excuse for raising mobs to expel the new Church from the borders of civilization. Then came news of murder, rapine, house-burning, and destruction of towns and cities in Missouri. There were great "showers" of stars in the firmament38 about this time. On popular rumor39, and from hearing only one side of the story, almost everybody decided40 that such a previously41 unheard-of people as the Mormons ought to be shot or burned at the stake. This was the sentiment to be found on every hand.
As a culmination42 of these things came the tidings that the Missourians had driven the Mormons from the state of Missouri into Illinois. A little later, and a Latter-day Saint Elder named Jacob Pfoutz entered the neighborhood of my Uncle James Brown's home, converted him, his wife, and several of the neighbors. This Elder was brought down by my uncle to see his two sisters, Aunts Polly and Nancy Brown.
Elder Pfoutz was given permission to preach in the schoolhouse about three miles from my father's house. The news spread like a prairie fire that the Mormons had come and would preach on Friday. I think this was in the autumn of 1840. I was at my aunt's at the time, and decided to go and hear the strange preacher. Like most of the people, I went out of curiosity, more than anything else. I had just turned my twelfth year, and had begun to take some interest in religion, going to every meeting for which I could obtain permission from my parents, yet not thinking for a moment but that all religions were right.
At the first meeting held by the Mormon, the house was pretty well filled. Some who attended did so with the thought that after the services were over they would tar1 and feather the Elder and ride him on a rail, as such things had been indulged in in Missouri, and threats had been made freely. Others were going to confound him, and still others wanted to see the fun, as they said.
The preacher was a plain-spoken man of thirty-five to forty years old, of German descent. He was plainly dressed, and without that urbane44 polish which ministers usually have. When he began his discourse, he raised up very calmly and deliberately45 and read from Matthew, seventh chapter, verses fifteen to twenty. He spoke43 from that text and corroborating46 passages, supporting his argument throughout by scripture47. At the conclusion of his address, some of the people said they did not want to mob a man who preached like that, while others "sniffed48" their noses and tried to get up a sneering49 laugh, but failed. The Elder was invited to my aunt's house and was granted permission to preach on Sunday in their oak-grove, while several of the religiously inclined followed him to his stopping place and plied50 him with questions.
As to myself, it seemed that I had not only heard it thunder, but I had seen the lightning and felt it through every fibre of my system, from the crown of my head to the soles of my feet. I was revived as the showers of heaven revive the parched51 earth and impart life to the languishing52 vegetation. Notwithstanding the fact that I knew the Latter-day Saints, or Mormons, were looked upon as filth53, in fact as even worse than rubbish, that they had been called the very off-scourings of the earth, that they were regarded as deserving to be put to death, yet from that very day I received their doctrine in or by the spirit.
Now that sixty years have rolled by since the events here narrated54; that I have passed through mobbings, robbings, fines and penalties; have been banished55 and once sentenced to death; Paul-like have fought with wild beasts, have been shipwrecked and almost starved; have famished56 on thirsty deserts; have had the scalping-knife wielded57 over my head while the Indian warwhoop saluted58 my ears and the savage warrior59 danced with tomahawk in hand, exulting60 over the victim intended to be slain61 and scalped in trophy62 of victory; have laid in dungeons63 for my religion's sake—thanks be to God that I yet live and bear a faithful testimony of the truth and spirit that possessed64 my soul from that first Gospel sermon I ever heard. I have listened to ministers of various Christian65 denominations66 advocate good and virtuous67 principles, but I never knew any of them to preach the fullness of the Gospel of the Lord Jesus as did that humble68 Mormon Elder.
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1 tar | |
n.柏油,焦油;vt.涂或浇柏油/焦油于 | |
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2 adverse | |
adj.不利的;有害的;敌对的,不友好的 | |
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3 doctrine | |
n.教义;主义;学说 | |
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4 discourse | |
n.论文,演说;谈话;话语;vi.讲述,著述 | |
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5 testimony | |
n.证词;见证,证明 | |
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6 majestic | |
adj.雄伟的,壮丽的,庄严的,威严的,崇高的 | |
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7 ERECTED | |
adj. 直立的,竖立的,笔直的 vt. 使 ... 直立,建立 | |
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8 beheld | |
v.看,注视( behold的过去式和过去分词 );瞧;看呀;(叙述中用于引出某人意外的出现)哎哟 | |
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9 desolate | |
adj.荒凉的,荒芜的;孤独的,凄凉的;v.使荒芜,使孤寂 | |
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10 wilderness | |
n.杳无人烟的一片陆地、水等,荒漠 | |
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11 perils | |
极大危险( peril的名词复数 ); 危险的事(或环境) | |
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12 savages | |
未开化的人,野蛮人( savage的名词复数 ) | |
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adj.野蛮的;凶恶的,残暴的;n.未开化的人 | |
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14 almighty | |
adj.全能的,万能的;很大的,很强的 | |
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15 providence | |
n.深谋远虑,天道,天意;远见;节约;上帝 | |
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16 labors | |
v.努力争取(for)( labor的第三人称单数 );苦干;详细分析;(指引擎)缓慢而困难地运转 | |
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17 autobiography | |
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18 perusing | |
v.读(某篇文字)( peruse的现在分词 );(尤指)细阅;审阅;匆匆读或心不在焉地浏览(某篇文字) | |
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19 recital | |
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20 truthful | |
adj.真实的,说实话的,诚实的 | |
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21 narrative | |
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22 obedience | |
n.服从,顺从 | |
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23 maiden | |
n.少女,处女;adj.未婚的,纯洁的,无经验的 | |
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24 thrifty | |
adj.节俭的;兴旺的;健壮的 | |
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25 industrious | |
adj.勤劳的,刻苦的,奋发的 | |
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26 tract | |
n.传单,小册子,大片(土地或森林) | |
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27 gathering | |
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28 thoroughly | |
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29 hardy | |
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30 plows | |
n.犁( plow的名词复数 );犁型铲雪机v.耕( plow的第三人称单数 );犁耕;费力穿过 | |
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31 pelts | |
n. 皮毛,投掷, 疾行 vt. 剥去皮毛,(连续)投掷 vi. 猛击,大步走 | |
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32 orchard | |
n.果园,果园里的全部果树,(美俚)棒球场 | |
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33 outlaws | |
歹徒,亡命之徒( outlaw的名词复数 ); 逃犯 | |
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34 schooling | |
n.教育;正规学校教育 | |
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35 woe | |
n.悲哀,苦痛,不幸,困难;int.用来表达悲伤或惊慌 | |
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36 liars | |
说谎者( liar的名词复数 ) | |
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37 interpretation | |
n.解释,说明,描述;艺术处理 | |
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38 firmament | |
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39 rumor | |
n.谣言,谣传,传说 | |
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40 decided | |
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41 previously | |
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42 culmination | |
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43 spoke | |
n.(车轮的)辐条;轮辐;破坏某人的计划;阻挠某人的行动 v.讲,谈(speak的过去式);说;演说;从某种观点来说 | |
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44 urbane | |
adj.温文尔雅的,懂礼的 | |
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45 deliberately | |
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46 corroborating | |
v.证实,支持(某种说法、信仰、理论等)( corroborate的现在分词 ) | |
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47 scripture | |
n.经文,圣书,手稿;Scripture:(常用复数)《圣经》,《圣经》中的一段 | |
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48 sniffed | |
v.以鼻吸气,嗅,闻( sniff的过去式和过去分词 );抽鼻子(尤指哭泣、患感冒等时出声地用鼻子吸气);抱怨,不以为然地说 | |
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49 sneering | |
嘲笑的,轻蔑的 | |
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50 plied | |
v.使用(工具)( ply的过去式和过去分词 );经常供应(食物、饮料);固定往来;经营生意 | |
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51 parched | |
adj.焦干的;极渴的;v.(使)焦干 | |
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52 languishing | |
a. 衰弱下去的 | |
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53 filth | |
n.肮脏,污物,污秽;淫猥 | |
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54 narrated | |
v.故事( narrate的过去式和过去分词 ) | |
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55 banished | |
v.放逐,驱逐( banish的过去式和过去分词 ) | |
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56 famished | |
adj.饥饿的 | |
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57 wielded | |
手持着使用(武器、工具等)( wield的过去式和过去分词 ); 具有; 运用(权力); 施加(影响) | |
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58 saluted | |
v.欢迎,致敬( salute的过去式和过去分词 );赞扬,赞颂 | |
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59 warrior | |
n.勇士,武士,斗士 | |
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60 exulting | |
vi. 欢欣鼓舞,狂喜 | |
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61 slain | |
杀死,宰杀,杀戮( slay的过去分词 ); (slay的过去分词) | |
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62 trophy | |
n.优胜旗,奖品,奖杯,战胜品,纪念品 | |
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63 dungeons | |
n.地牢( dungeon的名词复数 ) | |
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64 possessed | |
adj.疯狂的;拥有的,占有的 | |
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65 Christian | |
adj.基督教徒的;n.基督教徒 | |
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66 denominations | |
n.宗派( denomination的名词复数 );教派;面额;名称 | |
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67 virtuous | |
adj.有品德的,善良的,贞洁的,有效力的 | |
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68 humble | |
adj.谦卑的,恭顺的;地位低下的;v.降低,贬低 | |
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