Monday, September 24, 2012

Child Labor in England

This is a chapter from my Great Great Grandfather's history I am writing.  It is a very good essay on Child Labor in England.

Chapter Two: Child Labor, Coal Miner
“I Was Put to Work at the Age of Seven Years”
The Cry of the Children
Do ye hear the children weeping, O my brothers,
Ere the sorrow comes with years?
They are leaning their young heads against their mothers---
And that cannot stop their tears.
The young lambs are bleating in the meadows;
The young birds are chirping in the nest;
The young fawns are playing with the shadows;
The young flowers are blowing toward the west---
But the young, young children, O my brothers,
They are weeping bitterly!---
They are weeping in the playtime of the others
In the country of the free.

Do you question the young children in the sorrow,
Why their tears are falling so?---
The old man may weep for his to-morrow
Which is lost in Long Ago---
The old tree is leafless in the forest---
The old year is ending in the frost---
The old wound, if stricken, is the sorest---
The old hope is hardest to be lost:
But the young, young children, O my brothers,
Do you ask them why they stand
Weeping sore before the bosoms of their mothers
In our happy Fatherland?

They look up with their pale and sunken faces,
And their looks are sad to see,
For the man's grief abhorrent, draws and presses
Down the cheeks of infancy---
"Your old earth," they say, "is very dreary;"
"Our young feet," they say, "are very weak!
Few paces have we taken, yet are weary
Our grave-rest is very far to seek.
Ask the old why they weep, and not the children,
For the outside earth is cold,---
And we young ones stand without, in our bewildering,
And the graves are for the old.

"True," say the young children, "it may happen
That we die before our time.
Little Alice died last year---the grave is shapen
Like a snowball, in the rime.
We looked into the pit prepared to take her---
Was no room for any work in the close clay:
From the sleep wherein she lieth none will wake her
Crying, 'Get up, little Alice! it is day.'
If you listen by that grave, in sun and shower,
With your ear down, little Alice never cries!---
Could we see her face, be sure we should not know her,
For the smile has time for growing in her eyes---
And merry go her moments, lulled and stilled in
The shroud, by the kirk-chime!
It is good when it happens," say the children,
"That we die before our time."

Alas, alas, the children! they are seeking
Death in life, as best to have!
They are binding up their hearts away from breaking,
With a cerement from the grave.
Go out, children, from the mine and from the city---
Sing out, children, as the little thrushes do---
Pluck your handfuls of the meadow-cowslips pretty---
Laugh aloud, to feel your fingers let them through!
But they answer, "Are your cowslips of the meadows
Like our weeds anear the mine?
Leave us quiet in the dark of the coal-shadows,
From your pleasures fair and fine!

"For oh," say the children, "we are weary,
And we cannot run or leap---
If we cared for any meadows, it were merely
To drop down in them and sleep.
Our knees tremble sorely in the stooping---
We fall upon our faces, trying to go;
And, underneath our heavy eyelids drooping,
The reddest flower would look as pale as snow.
For, all day, we drag our burden tiring,
Through the coal-dark, underground---
Or, all day, we drive the wheels of iron
In the factories, round and round…

And well may the children weep before you;
They are weary ere they run;
They have never seen the sunshine, nor the glory
Which is brighter than the sun:
They know the grief of man, but not the wisdom;
They sink in man's despair, without its calm---
Are slaves, without the liberty in Christdom,---
Are martyrs, by the pang without the palm,---
Are worn, as if with age, yet unretrievingly
No dear remembrance keep,---
Are orphans of the earthly love and heavenly:
Let them weep! let them weep!... (Elizabeth Barrett Browning)
Northwest Leicestershire is an area with an abundance of coal under the surface of the ground; hence the name of the largest community in this area, Coalville.  (The Free Dictionary)  Coalville was set up as a residence for those who worked in the coal mines that surrounded the city.  Even though some coal had been mined since the 13th century, (Semper-Eadem) coal mining was just being developed in this area in the 1830s.  This followed the completion of the Leicester-Swannington Railroad in 1832.   The rail line was designed and completed by George Stephenson.  It provided for the inexpensive transport of coal to urban areas.  It was the second railroad in the world to go through a tunnel.  The line was not built to accommodate passengers, but a passenger car was often added to the work trains. (Wikipedia)

In the census of 1851 three percent of the laborers in Northwest Leicestershire worked in the mining industry.  By 1861 this was 10 percent and eventually increased to a high of about 30 percent.  On the other hand in 1851, 35 percent worked in manufacturing, 28 percent in agriculture and 28 percent in service.  (Vision of Britain)
Isaac’s work career began when he was seven years old.  “I was put to work at the age of seven years.  At nine years old I was to work in the lead mines.  I was after put to work to learn the rope making business.  I only stayed at that work a short time as the family moved to the town of Coalville.  I was put to work in the coal mines again.  I continued to work at the same place until I was 18 years old.”   (Wardle, Isaac)  There is some discrepancy between Isaac’s histories.  In his other history he wrote, “I was put to work at the age of seven years in a rope factory at nine years I went to work at the coal mines where I worked for ten years.” (Wardle, Isaac 2)
There were four major collieries around Coalville: Whitwick, Ibstock, Bagworth and Snibston.  Snibston was developed by George Stevenson and his sons in 1833 and he settled in Ravenstone.  This mine was the closest to Ravenstone and was a great success.
An unfortunate consequence of the industrial revolution was the need for cheap labor.  Children worked cheap.  Grolier defines child labor as, “…Work performed by children that either endangers their health or safety, interferes with or prevents their education, or keeps them from play and other activity important to their development.”  (Grolier)  Young people had always done work on family farms, but the use of child labor during the industrial revolution was much different.  Children were used in manufacturing, agricultural, mining, service and chimney sweep industries, often in conditions that were not favorable.
Child labor not only serviced the employer, but because of poverty, is also helped the families who had no other means of support:

   That the shameful practice of child labor should have played an important role in the Industrial Revolution from its outset is not to be wondered at. The displaced working classes, from the seventeenth century on, took it for granted that a family would not be able to support itself if the children were not employed…. The children of the poor were forced by economic conditions to work, as Dickens, with his family in debtor's prison, worked at age 12 in the Blacking Factory. In 1840 perhaps only twenty percent of the children of London had any schooling…. The others were working. Many of the more fortunate found employment as apprentices to respectable trades…or as general servants... but many more were not so lucky. Most prostitutes (and there were thousands in London alone) were between 15 and 22 years of age.
   Many children worked 16 hour days under atrocious conditions, as their elders did. Ineffective parliamentary acts to regulate the work of workhouse children in factories and cotton mills to 12 hours per day had been passed as early as 1802 and 1819. After radical agitation, notably in 1831, when "Short Time Committees" organized largely by Evangelicals began to demand a ten hour day, a royal commission established by the Whig government recommended in 1833 that children aged 11-18 be permitted to work a maximum of twelve hours per day; children 9-11 were allowed to work 8 hour days; and children under 9 were no longer permitted to work at all (children as young as 3 had been put to work previously). This act applied only to the textile industry, where children were put to work at the age of 5, and not to a host of other industries and occupations. Iron and coal mines (where children, again, both boys and girls, began work at age 5, and generally died before they were 25), gas works, shipyards, construction, match factories, nail factories, and the business of chimney sweeping, for example (which Blake would use as an emblem of the destruction of the innocent), where the exploitation of child labor was more extensive, was to be enforced in all of England by a total of four inspectors. After further radical agitation, another act in 1847 limited both adults and children to ten hours of work daily.  (The Victorian Web)

Over time the consciences of people were pricked by literature, including Charles Dickens’ "Oliver Twist" published 1838.  Of note are two poems.  The first, The Chimney Sweeper was written by William Blake in 1789 and rewritten in 1794.   The 1789 version begins:

When my mother died I was very young,
And my father sold me while yet my tongue,
Could scarcely cry weep weep weep weep,
So your chimneys I sweep & in soot I sleep.  (Blake) (For complete poems see appendix)

Just as poignant were the words written by Elizabeth Barrett Browning in 1844 (cited in entirety at the beginning of this chapter):

Do ye hear the children weeping, O my brothers,
Ere the sorrow comes with years?
They are leaning their young heads against their mothers---
And that cannot stop their tears.  (Browning)

The life of Isaac reflected this poem in many aspects.  “Grandfather has told us how his mother would have his supper ready for him when he would come home after a ten or twelve hours of work at the mine and he would sit up to the table too tired to wash himself first and that he would go to sleep while eating and then his mother would wash and clean him up, putting him to bed without him ever washing.  Then he would be up and at the mine the next morning at seven o’clock for another long day.  This would seem impossible to us for a child to work such long hours at such hard labor.”  (Rupp)  “He would sit at the table, he remembered, too tired to wash himself.  Then he would go to sleep while he was eating.  His mother would then wash and clean him, little boy that he was, and put him to bed.  The night never seemed long enough as he had to rise early enough the next morning to be at the mine by seven o’clock for another long day…  These long hard hours were endured six and sometimes even seven days a week.  Play, as known by the children of our day, was an almost totally unknown part of growing up so far as Isaac was concerned.” (Wardle, Orrin)
Poetry pricked the consciences of people, and laws dealing with child labor were passed.  These included the Chimney Sweep Act of 1840, Mines Act of 1842 and Factory Act of 1844.  A discourse before parliament by Anthon Ashley Cooper Earl of Shaftesbury, in relation to the Mines act in 1842, talked about the horrid conditions of children and women in the mines.  It compares the mines, and indicates children as young as five were in the mines.  This included those in Leicestershire.  However it makes the point that women were not employed in the mines in the Leicestershire district.  He points out that after fourteen, or sixteen hours in the mine, sometimes children would have to walk “a mile or two at night without changing their clothes.”  The children often had constrained posture because of the lowness of the ceiling, and there were often drainage and ventilation problems.  (See Kessen)  He lamented the lack of education.  “…It is a mockery to talk of education to people who are engaged, as it were, in unceasing toil from their cradle to their grave.”  (Kessen)
Cooper had proposed that women not be allowed to work in the mines, as well as children under thirteen.  The Mining Act of 1842 prohibited women from working inside the mines, and children under 10.  It was decided an education in the mines was worth more than a reading education. (Kessen) The Factory Act of 1844 limited the work day of children to six hours and women to twelve.  (Wikipedia)  Even though laws had been passed, enforcement was another issue.  The Mining Act of 1842 was not initially enforced and it would be some time before if would keep children from working in the mines.  In fact the number of children under fifteen working in the mines increased with the censuses of 1861 and 1871.  It wasn’t until the census of 1881 that the number started to show significant decline—1851 37,300; 1861 45,100; 1871 43,100; 1881 30,400. (Economic History Association)  These numbers don’t differentiate those working on the surface and those below ground.  If strictly enforced, Isaac could not have started working in the mines until after his tenth birthday.
Coal mining was an industry where child labor played an important part.  “Child labor… proliferated in coal mining. Half-naked children as young as six labored incredibly long hours in the damp and dark. Many of them carried coal in packs on their backs up long ladders to the surface.”  (Grolier Multimedia Encyclopedia)
The industrial revolution increased the demand for coal, but unfortunately methods of extraction were not improved:

   Coalmining was another industry that was heightened by the advent of the Industrial Revolution.  However, the technology employed in mining remained unchanged.  Most of the mines refused to implement advanced means of mechanical conveyance and remained inefficient and labor-intensive.
   Child laborers in coalmines were employed to work with haulage and ventilation.  Most child miners worked in underground haulage operations as 'putters' (pulling carts and sledges) or as 'drivers' (driving horse and pony carriages).  The narrow roads and low ceilings have made it inevitable to use increasing numbers of child laborers in coalmining industry.  Some children 'trappers' opened and closed the underground ventilation door to maintain the direction of air currents, for the miners were always at the risk of explosion and suffocation due to accumulations of toxic gas.  According to an interview conducted by the Children's Employment Commission in 1841 in Britain, only thirty percent were working in ventilation whilst fifty percent were in haulage.  Also, it is notable that only few children remained as 'trappers' beyond the age of eleven or twelve and the vast majority of coalmining children aged ten to fourteen remained concentrated in the haulage sector.  The hazardous working environment, poisonous gas, and lack of sunlight posed lasting threat to the well-being of the child laborer.  (Chung)

Isaac worked in the mines starting from as early as the age of seven.  “He had very little schooling as at the age of seven he was put to work as a runner at the coal mines.  At the age of nine he went to work inside the mines.” (Rupp)  Whether Isaac started in the rope business, or as a runner for the mines, we know he was working at seven, and by nine years old was working inside the mines, where, much of the year, he would go to work in the dark, be in the dark mine all day, and then come home again in the dark.  In Isaac’s history he mentions working in the lead.  (Wardle, Isaac 1)  It is possible lead coexisted with the coal.


George Cunningham, a fellow hand cart pioneer, also worked in the coal, starting at the age of seven.  Of this experience he said, “I labored there for six years, often working twelve or fourteen hours a day, sometimes not seeing the light of heaven for a whole week, only on Sunday… No one knows the danger and privations experienced there, only those who have gone through the same.  (Olsen, p 44)
Coal mining was often a family career, with brothers and fathers and sons working the same mine.  I noticed this in reviewing the rosters of the dead and injured from mining accidents. (The Mining History Resource Centre)  Isaac and his older brothers, as well as Joseph, are listed as coal miners on different census reports.  “…Boys and girls opened and closed the vents that controlled the supply of air underground.  (Most of these children came into the mines with their fathers or some other relative.)” (Mitchell)


Earl Anthony Cooper pointed out that working in the mines affected the character of the children.  “A clergyman, the Rev. W. Parlane, of Tranent, says—‘Children of amiable temper and conduct, at 7 years of age, often return next season from the collieries greatly corrupted, and, as an old teacher says, with most hellish dispositions.’  See, too, here how the system superinduces habits and feelings of ferocity that are perfectly alarming.” (Kessen)


A novel I read, tried to present this change in attitude.  It tells of a young man, who worked in the mines with his family, comparing the mines to his life on the plains:

   “I am free here,” he says.  “I can stand up straight.  Stretch out my arms and legs.  Look up whenever I choose and see the sun.  You have no idea what it is like to go for days and days without seeing the sun because you are buried in the belly of a mine.”
   …”Papa took me to work with him the morning I turned thirteen,” he says.  “I felt proud of myself as I walked in the colliery with him.  I was a man.  Just like Papa.  Just like my brother…”
   “By the time Papa and I reached the pithead, I was sick with excitement.  I couldn’t wait to enter the mines with the rest of the men.  I stepped into the crowded pit cage, waiting to be lowered to the bottom.
   “They dropped us nearly a quarter of a mile.
   “The ride was fast and hard and dark.  Bits of dust and coal blew into my face.  Wind whistled in my ears.  I screamed, Charlotte.  In front of all of them…”
   John shrugs, “I hated the deep darkness of the pit and the way is smothers a soul like a filthy blanket.  I hated tasting dust and slithering on my stomach through tight places.  And I hated myself for hating it all...”  (Cannon)

Isaac was initially a “runner” which would give the impression that he was not working inside the mines, but was running messages or materials, and other duties as assigned.  At the age of nine he started to work inside the mines, most likely as a “trapper.”   A trapper was in charge of opening and closing doors to control the flow of air when those hauling coal needed passage.
The job of “trapper” was important, as failure to do the job properly could result in a lack of oxygen or a build-up of gas which could be hazardous.  In 1841 the deaths of 32 persons at a mine in Northumberland were blamed on a “trapper” not being at his post as the deputy viewer of the colliery explained:

I am further of the opinion that the accident happened as I have stated, from the body of the boy, the trapper, Cooper, being found at a place he could not have been forced by the explosion and who must, in all probability, gone there to play with two other boys, who had also charge of trap doors near to where he was found, add one of whom was found close to him. My son had come through the supposed deserted trap door, to put some coals from the board where the explosion took place. The consequence of that door being left open would be the accumulation of the gas in the middle and northwards boards, from the total absence of the proper current of air which would have passed through them had the door been kept shut.  


Several other witnesses were of the same opinion and the jury returned a verdict of ‘Accidental Death from the explosion of hydrogen gas.’ (The Coalmining History Resource Centre, April 1841)

As Isaac grew older he likely worked as a hauler known also as a “hurrier” or “putter.”  “Work as a ‘putter’ was very difficult.  You had to work a tub of coal (which usually did not have wheels) from where it was mined to where it could be taken by a central route to the surface.  ‘…Hurriers’ dragged away the cut coal in wheel-less tubs or small trucks to the pit bottom, where it was hoisted to the surface or carried up ladders in corves [baskets].   (Damon quoting J.F.C. Harrison)  Women often did this job.  A girl who worked at the mines as a hauler testified before a commission set up by English Parliament in the 1830s to look at problems of working children:

I never went to day school; I go to Sunday school, but I cannot read or write; I go to the mine at 5 o'clock in the morning and come out at 5 in the evening; I get my breakfast of porridge and milk first; I take my dinner with me, a cake, and eat it as I go; I do not stop or rest any time for that purpose; I get nothing else until I get home, and then have potatoes and meat, not every day meat. I work in the clothes I have now got on, trousers and ragged jacket; the bald place upon my head is made by carrying the coal buckets. I carry the buckets a mile and more under ground and back; I carry 11 a day; I wear a belt and chain at the workings to get the buckets out; the miners that I work for are naked except for their caps; they pull off all their clothes; I see them at work when I go up; sometimes they beat me, if I am not quick enough, with their hands; they strike me upon my back; the boys take liberties with me; I would rather work in a mill than in a coal-pit.  (Grolier Multimedia Encyclopedia)

    Isaac, when older, also likely worked at the end of the hole, as a “hewer,” extracting coal.  These men often had to stoop and but weight on their knees in an uncomfortable manner while using pick and shovel to extract the coal.  “At the coal face the “hewers,” naked and on their knees, hacked away at the coal with their picks.  In narrow seams,…the face worker had to lie on his side, use his elbow as a lever, and pick away at the coal.  (Damon quoting J.F.C. Harrison) 


    D.H. Lawrence, whose Uncle died in a mining accident, described coal mining in this manner:

A coal mine remains a hole in the black earth, where blackened men hew and shovel and sweat.
The men might be crushed or buried alive by a sudden fall of earth that blocked their way out of the mine.  The deep pits might suddenly be inundated with floods or choked with poison gas and firedamp [a combustible gas…].  The miners’ lungs were clogged with dust as they breathed the odors of stinking horses and sweating men… The mines were always dark, dirty, and dusty as well as hot, wet and cramped.  Eating, drinking, urinating and defecating all took place in a confining space, and rats ran through the stagnant water. (Damon quoting D.H. Lawrence)

Cooper provides some documentation of the abuse towards the children:

Isaac Tipstone says—“I was bullied by a man to do what was beyond my strength.  I would not, because I could not.  The man threw me down, and kicked out two of my ribs.”  Jonathan Watts says—“A butty has beaten a boy with a stick till he fell.  He then stamped on him till the boy could scarcely stand.  The boy never told, and said he would not, for he should only be served worse.”  Boys are pulled up and down by the ears.  I have seen them beaten till the blood has flowed out of their sides.  They are often punished until they can scarcely stand.  John Bostock, speaking of Derbyshire, says—“the corporals used to take the burning candle-wicks after the tallow was off, light them, and burn his arms.  I have known my uncle take a boy by the ears and knock his head against the wall, because his eyesight was bad, and he could not see to do his work as well as others.”  (Kessen)

Coal mining was not only detrimental to children; it was hazardous to all who worked in the mines.  Life expectancy for miners was only a little more than 45, while productive life was less than that.   (Engels)  Frederick Engels, who was a major player in the development of communism, wrote a report of working conditions in England in 1845, which included an assessment of the mining industry.  He reports on the consequences from mining of poor health and shortened life span.  His report may be biased as indicated in the title of the chapter, “The Mining Proletariat:”

   In the coal and iron mines which are worked in pretty much the same way, children of four, five, and seven years are employed. They are set to transporting the ore or coal loosened by the miner from its place to the horse-path or the main shaft, and to opening and shutting the doors (which separate the divisions of the mine and regulate its ventilation) for the passage of workers and material. For watching the doors the smallest children are usually employed, who thus pass twelve hours daily, in the dark, alone, sitting usually in damp passages without even having work enough to save them from the stupefying, brutalizing tedium of doing nothing. The transport of coal and iron-stone, on the other hand, is very hard labour, the stuff being shoved in large tubs, without wheels, over the uneven floor of the mine; often over moist clay, or through water, and frequently up steep inclines and through paths so low-roofed that the workers are forced to creep on hands and knees. For this more wearing labour, therefore, older children and half-grown girls are employed. One man or two boys per tub are employed, according to circumstances; and, if two boys, one pushes and the other pulls. The loosening of the ore or coal, which is done by men or strong youths of sixteen years or more, is also very weary work. The usual working-day is eleven to twelve hours, often longer... Set times for meals are almost unknown, so that these people eat when hunger and time permit…
   The children and young people who are employed in transporting coal and iron-stone all complain of being overtired. Even in the most recklessly conducted industrial establishments there is no such universal and exaggerated overwork… It is constantly happening that children throw themselves down on the stone hearth or the floor as soon as they reach home, fall asleep at once without being able to take a bite of food, and have to be washed and put to bed while asleep; it even happens that they lie down on the way home, and are found by their parents late at night asleep on the road. It seems to be a universal practice among these children to spend Sunday in bed to recover in some degree from the overexertion of the week. Church and school are visited by but few, and even of these the teachers complain of their great sleepiness and the want of all eagerness to learn. The same thing is true of the elder girls and women. They are overworked in the most brutal manner. This weariness, which is almost always carried to a most painful pitch, cannot fail to affect the constitution. The first result of such overexertion is the diversion of vitality to the one-sided development of the muscles, so that those especially of the arms, legs, and back, of the shoulders and chest, which are chiefly called into activity in pushing and pulling, attain an uncommonly vigorous development, while all the rest of the body suffers and is atrophied from want of nourishment. More than all else the stature suffers, being stunted and retarded; nearly all miners are short, except those of Leicestershire and Warwickshire, who work under exceptionally favourable conditions. Further, among boys as well as girls, puberty is retarded, among the former often until the eighteenth year…  Distortions of the legs, knees bent inwards and feet bent outwards, deformities of the spinal column and other malformations, appear the more readily in constitutions thus weakened, in consequence of the almost universally constrained position during work… The women seem to suffer especially from this work, and are seldom, if ever, as straight as other women… The coal-miners suffer from a number of special affections easily explained by the nature of the work. Diseases of the digestive organs are first in order; want of appetite, pains in the stomach, nausea, and vomiting, are most frequent, with violent thirst, which can be quenched only with the dirty, lukewarm water of the mine; the digestion is checked and all the other affections are thus invited. Diseases of the heart… are readily explained by overwork; and the same is true of the almost universal rupture which is a direct consequence of protracted overexertion. In part from the same cause and in part from the bad, dust-filled atmosphere mixed with carbonic acid and hydrocarbon gas, which might so readily be avoided, there arise numerous painful and dangerous affections of the lungs, especially asthma… The peculiar disease of workers of this sort is "black spittle", which arises from the saturation of the whole lung with coal particles, and manifests itself in general debility, headache, oppression of the chest, and thick, black mucous expectoration. In some districts this disease appears in a mild form; in others, on the contrary, it is wholly incurable... Here, besides the symptoms just mentioned, which appear in an intensified form, short, wheezing breathing, rapid pulse (exceeding 100 per minute), and abrupt coughing, with increasing leanness and debility, speedily make the patient unfit for work. Every case of this disease ends fatally… Rheumatism, too, is, with the exception of the Warwick and Leicestershire workers, a universal disease of the coal-miners, and arises especially from the frequently damp working-places. The consequence of all these diseases is that, in all districts without exception, the coal-miners age early and become unfit for work soon after the fortieth year, though this is different in different places… This applies to those who loosen the coal from the bed; the loaders, who have constantly to lift heavy blocks of coal into the tubs, age with the twenty-eighth or thirtieth year, so that it is proverbial in the coal-mining districts that the loaders are old before they are young. That this premature old age is followed by the early death of the colliers is a matter of course, and a man who reaches sixty is a great exception among them… (Engels)

    Engels mentioned the mines in Leicestershire on two occasions.  First he mentions that the stunting of growth is not so pronounced giving the impression the caverns were larger and so the miners were not as confined.  However this is not to imply that things were good.  A statue from Bagworth, Leicestershire, honoring the miners of a past era, shows the miner on his knees as he picks the coal.  (Wikipedia)  The other advantage was the dryness of the mines in Leicestershire as compared to others in England, thus reducing the rate of rheumatism.


In addition to poor health, the mines were also dangerous.   An accident occurred almost daily in some mine in England.  (Engels)   There were over 164,000 mining injuries and deaths between 1700 and 2000. That is over 500 a year. This included over 15,000 children. These numbers are likely conservative, as before 1850 accurate records were not kept.  (The Mining History Resource Centre) Damon indicates that over 1000 miners died annually due to accidents.  (Damon)  I have reviewed much of the data with regards to the mine mishaps.  The most common accident was explosion in the mines.  There were also fires, collapses, drowning (when water from one shaft would flood another, elevators falling, boilers blowing, injuring workers on the surface.  The fatalities from the mining accidents killed children as well as men and occasionally woman.


In reviewing the record I only found one accident in the Coalville mines.  This was at the Whitwick mine in 1898.  33 men and two boys were killed.  The timbers of the mine caught fire and because of the fire it was impossible to get the men out.  The men succumbed to carbon monoxide gas.   There had been problems with fires at this mine prior to this, but no one had been killed.  (The Mining History Resource Centre)


During the time when Isaac was working in the mine, March 1847, a mining accident occurred at a mine in Church “Gresley, Derbyshire, about 20 miles from where the Wardle family lived.  This accident occurred as the elevator was letting the miners down the shaft to enter the mine.  The rope of the elevator broke, and the elevator fell about 230 yards killing nine men and boys and injuring others.   The inquest for this accident took place at Leicester.  (The South Derbyshire Graveyard Rabbit)


Although Isaac primarily worked in the coal, he also worked for a time in the rope making business.  “I was after put to work to learn the rope making business.  I only stayed at that work a short time as the family moved to the town of Coalville. (Wardle, Isaac 1)  “…He was put to learn the rope making trade, but only stayed with it for a short time…” (Rupp)  “When he was about eleven or twelve, he was put out by his parents as an apprentice to learn the rope making trade.  This didn’t seem to work out because he stayed with it only a short time.”  (Wardle, Orrin)
To be “put out” refers to learning a trade through apprenticeship:

APPRENTICE signifies a person who is bound by indenture to serve a master for a certain term, and receives in return for his services instruction in his master's profession, art, or occupation. Apprentices and masters are equally bound to perform their portion of the contract towards each other; and if the master neglect to teach the apprentice his business, or the apprentice refuse to obey his master's instructions, both are liable to be summoned before a magistrate to answer the complaint against them. A master cannot legally compel his apprentice to work an unreasonable length of time. There is no specific duration marked out by law, but doubtless the habitual employment of an apprentice for more than twelve hours daily (exclusive of meal times) would be deemed unreasonable. Compelling an apprentice to work on Sunday is clearly illegal… Indentures may be cancelled by mutual consent; the safest and most economical mode in such a case is simply to cut off the names and seals of the parties in the indenture, and endorse thereon a memorandum, signed by all parties, to the effect that they give their consent to the cancelling of the same… A master may administer reasonable corporal chastisement to his apprentice, but he cannot discharge him...


   The usual term of apprenticeship is seven years, namely, from fourteen to twenty-one years of age, but that period of probation is not always necessary, and, generally speaking, it is optional to determine upon a shorter term.  (Human Resource Management)

Isaac going back to the mines was likely a mutual decision between Isaac, his parents and his apprentice.  The exact nature of this is not known as Isaac simply states his family moved to Coalville and he felt compelled to go with them.  (Wardle, Isaac)


Isaac may also have worked as a brick maker’s assistant.  The census of 1851 gives this as his profession.  (findmypastUK) The 1851 census included the occupations of the family.  It lists John, the head of the household and his two oldest sons, Thomas, 21 and William, 18 as coal miners.  Isaac, 16 is listed as assistant to brick maker.  Joseph, 14 is listed as an assistant to coal miner.  Hannah, 12 and James, 9 are listed as “at home.”  No occupation is listed for the mother, Mary.  Perhaps the child labor laws were starting to have an effect as James was listed at home at nine years old.


Isaac worked in the mines almost exclusively from age seven to nineteen.  He tried rope making, and perhaps brick making but worked for ten years in the coal mines, and for two years before entering the mines.  “I went to work at the coal mines where I worked for ten years.”  (Wardle, Isaac 2) He must have known of the dangers to health, and the risk of accident involved.

Thursday, September 20, 2012

Book Review: More Than Mircles

More than Miracles: Extraordinary Stories from 17 Miracles.

This book is written by T.C. Christensen, who wrote and produces the movie, and Jolene S. Allphin who authored “Tell my Story Too” and was historical consultant for the movie.  It is published by Deseret Book, 2012.  It provides more detail on the scenes in the movie.  I previously reviewed the movie, which I must admit has a more profound effect, but the book likewise offers several good insights.
One of my complaints was the number “seventeen.”  Why call your movie 17 Miracles unless you are consigning yourself to 17 miracles.  Christensen explains that people find any number of different experiences they identify as miracles; from five to thirty.  I think a better title may have been just “Miracles.”  Then people wouldn’t be trying to count.  My thought, with regards to the handcarts, is there is no way to put a number on the miracles, as they were so plentiful.
Allphin explains how the ship Horizon had to return to port for a time due to the mutiny of the crew aboard the ship.  This is something I had not originally realized.  She also talks about the premonitions of rescue at Red Buttes, and the announcement that all had to prepare to die made by Edward Martin.  A fellow member of our high priest group mentioned he is descended from Jane Bitton Poole and there is a quote from her at this time.   After the meeting she decided if she was going to die, she would do so clean and went to the river to wash herself.  In returning there was a commotion.  She found a brother crying.  “She asked him what was wrong.  He answered, ‘Aye lassie, we’re saved!  We’re saved!’  Jane replied, ‘Then what in the world are you cryin’ for.’”  She also talks about the Blue-Winged Angel who came to save them.
Angels were plentiful on that trip, but were not always the heavenly kind.  There was heavenly intervention as mentioned by Francis Webster and others.  The rescuers were asked if they were angels.  And there were times when handcart company members served as angels to each other.
It is interesting how they portrayed “Last Crossing” rather than the crossing at the Sweetwater.  I know the pioneers were much affected by this crossing.  The movie portrays how this crossing lead to the death of George Padley. 

Christensen concludes the book with this line.  “…What the surviving record reveals clearly is that those who participated in that epic journey were driven by a faith, diligence, and courage that compel our admiration.”  While Allphin concludes, “Many faithful individuals lost limbs and loved ones to the cold, but they recorded strong testimonies of their continuing devotion to God and His Church.”

Tuesday, September 11, 2012

Book Review: The Post-American Presidency

"The Post American Presidency" was written by Pamela Geller and Robert Spencer and published by Threshold Editions 2010.  It is subtitled "The Obama Administrations War on America."  This book is more of a review of the first year of the Obama administration, and less of a look at the reasons and causes, but does have some of that.  It very much dwells on the policy changes with regards to Israel and Iran.  It also deals with energy policy and freedom of speech.

Obama's administration started with an apology tour.  His first speech was given in Egypt, in which the U.S. was described as an Islamic nation, and Obama apologized for us all.  As for Iran, the first year of his presidency, Obama was determined to have talks with Iran.  He is still waiting to have those talks, and Iran is still building their nuclear bomb.  I think to them it is a game.  

On the other hand he has made demand after demand of Israel.  This has included the abandonment of communities.  However, on the other hand the rockets continue to fly from Gaza.

As for free speech, Islamic law is based on limiting free speech.  (We see an example of that today as the Islamic world is responding to a movie they deem as irreverent towards their faith. They have invaded our embassy and consulate, burned our flags, and killed a consular.)  You cannot appease the Islamic world, and allow free speech.  They two do not coexist. 

Finally, Obama's energy policy has been a mess.  He is so determined to wean us from fossil fuels, that he is willing to throw away billions and pipe dream energies, at the same time obstructing fossil fuel exploration and extraction.  The book documents how he withdrew permits in Eastern Utah, many of which have not been renewed even now.  He also has obstructed the Keystone Pipeline.  These decisions have effected the price of gas and made life more difficult for the middle class.

This book is very insightful.  It presents the facts of some of the actions of the Obama team early in his administration--it was written after the first year.  I think we will see more of the same if we don't make a change.

Monday, August 27, 2012

Movie Review: *****2016 Obama's America

2016 Obama’s America
I have been thinking about this movie since I watched it this last Saturday with Sheri.  I think we both liked it, but had different reactions to it.  Sheri said it had a dark tone, and the exposure of Obama made her feel strange and dark.  I on the other hand took in the information as a matter of fact, without much of it being new to me.   However, this movie is essential as the media has never vetted President Obama.
I have seen different critics report it is just conservative propaganda, and deserves a rotten tomato award.  However the book is basically Obama’s book, “Dreams from my Father” and examines it page by page, explaining what this might mean to his growing up years.  It high lights Obama’s visit to his father’s grave seven years after he had passed away in a car crash.  It talks how at that moment President Obama decided what his life mission had to be.  The narrator, writer of the book and movie points out the title of the book is “Dreams FROM my father” not Dreams of my father.  It points out how the dream of Barack Obama Sr. was one of anti colonization. 
President Obama’s background is a mixed bag, including Muslim influence when in lived in Jakarta and attended Muslim school, influence of the idea of who his birth-father was, because he really never parented Obama Jr., communist and radicals.  He was mentored by Frank Davis, a subscribed communist.  Of going to school he said "To avoid being mistaken for a sellout, I chose my friends carefully. The more politically active black students. The foreign students. The Chicanos. The Marxist professors and structural feminists."  When he chose Christianity, he chose a congregation steeped in anti-American sentiment with Reverend Wright.  Another anti-colonization ideologue.  He also affiliated with Bill Ayers, and many people with and anti-Israel bent.
These attitudes have played out in his presidency.  He is against American industry, especially the energy industry, doing everything he can to prevent domestic production of coal and oil.  This has included moratoriums, and making it difficult to get permits, and blocking the Key Stone pipeline.  At the same time we spend money for third world countries to produce energy.  He has spent and spent with no inkling of any limits as our deficit goes up over a trillion a year—no six trillion on his watch.  He now says he is going to balance the budget on the backs of the wealthy.  I don’t think even the wealthy could keep up with his spending even if they were taxed 100 percent.  We have seen a mass redistribution of wealth, while we are all worse off—on average over 40 percent less wealth per family. 
I am with Mitt Romney, enough is enough.  If you have doubts, see the movie.  If you can view it with an open mind, you will see there is a method to this madness, which will continue if it is not stopped.
 

Friday, August 24, 2012

Caswell Park Pictures--New Hope

About the only place in the San Joaquin Valley that might be something like it was when the pioneers came to the valley is Caswell Park.  There was an exhibit that looked back over time; the Native Americans, the settlers of Stanislaus City in 1848, which later became Ripon.  It failed to mention New Hope, The Mormon community which predated Stanislaus City by a couple of year, 1846.

I looked at the canopy of oaks, with wild berries and wild grape.  This was an area also teaming in wildlife--beaver, elk, deer and bear.  The river supplied fish. 





These pictures are what we saw, which may give some idea of 1846 when the Mormons of New Hope planted the first wheat in the valley.  It must have been a job to clear the land.

Wednesday, August 22, 2012

Book Review: The Mormons in California

The Mormons in California by William Glover  Foreword, Notes and Selected Bibliography by Paul Bailey
Glen Dawson, Los Angeles, 1954  I checked this out from our Manteca Library, fromthe Stockton Library.  It looks like a book that should be in special collections.
This book tells the story of the Brooklyn Saints.  It starts with a foreword and is copyrighted by Paul Bailey.  He gives a history of Sam Brannan before the voyage on the Brooklyn.  He thanks the Bancroft Library, University of California, Berkeley, who must have let him use the original memoirs.  It then presents Brother Glovers narrative, who wrote this account thirty-eight years after the voyage, from Utah where he had joined the Saints.  He mentions there were 170 emigrants but Bailey corrects him to say 238, 70 men, 68 women and 100 children.  They left new York on February 4 and encountered a storm February 8 which last to February 12.  He described the scene:
“--to hear the dismal howl of the winds, and to see the ship with helm lashed pitching, rolling, dipping in the troughs of the sea and then tossed on the highest billow….I was only by realizing the Lord has said He holds the waters in His hand, that we could have faith to be delivered from our perilous condition….[Those] that were not quite sick as others were singing the song ”We are going to California” when Captain Richardson came below to tell us to prepare for the worst, as he had done all he could, and there was but little hope of saving the ship.   He thought it was marvelous that any could sing while in such peril, and that we ought to be praying and preparing for death; but we felt and knew our Father was at the helm.  He stared at me when I answered and told him I was going to California.”  When the storm had past the Captain could see the Cape Verde Islands off the Horn of Africa.
After passing to the Pacific Ocean, they hoped to stop in Chili for resupply.  However the storms kept them from gaining the port at Valparaiso.  Instead they resupplied at Juan Fernandez Island.  In this they were lucky as they did not have to pay.  “Here we got all the wood, water and fish we wanted, without price, whereas, if we had gone into Valpara[i]so it would have cost us hundreds of dollars; thus showing to us the hand of the Lord and His overruling Providences and care for His people.”


After leaving Juan Fernandez Island their next stop was Oahu, Hawaii.  While on the way they did some military drill, until the Captain of the ship became alarmed and forbid it.  They were in Hawaii for a week, and preached the first Mormon sermon on the island.  They actually took on 150 stands of arms at Hawaii, provided by Commodore Stockton.  However when they arrived at Yerba Buena [now San Francisco] they arrived under the flag of the Portsmouth Sloop of war under Captain Montgomery of the U.s. Navy.  There was no resistance to their arrival.  They tried to make due in the some 9 buildings in San Francisco, and tents they had brought.  Some went to stay at Mission Dolores.  Some of the pioneers went to Sausalito to harvest wood to pay off the $1000 debt they owed the captain.  Food was scarce.  The community was not bothered by the “Spaniards” although they kept up guard.  Col. Fremont asked some of the men to go with him South to fight the Mexican government, but most declined.    This is because of the Missouri mobbers in the group.  They improved the city almost from the day they arrived.

Part of the company went to San Joaquin Valley, “to make preparation for the coming of the Church.  We bought a lounch [launch], oxen and seed wheat to send with this company that cost a good deal of money.  They went up there and put in grain, built some houses and did all they could to provide for the wants of the Saints when they would come.  There was a few  that withdrew from the company, but nearly all clung together till the Spring of ’47 when Brannan was fitted out with mules, provisions for himself and a man by the name of Charles Smith to go and meet the Church and pilot them through. 


…When Brannan returned and told the Company that the Church would stop at Salt Lake, you can imagine our disappointment.  The Company was broken up and everyone went to work for themselves, to make a fit out to go to the Valley, as best we could.

The author also talked of the finding of gold, attributing the find to members of the Mormon Battalion.  He mined on Mormon island for a season and the set the size of a claim as eighteen feet wide.  He saw the price for goods go up in price because so many people had come to the fields.  “Flour sold for a dollar a pound and everything else in proportion.  Clothing was not to be had, hardly, at any price.  He pointed out this situation only lasted a short time until supplies reached them via ship from Chile and Oregon.   Brother glover immigrated from California to Utah in 1849.  He went with a group of Mormons, who had done well in the mines.  They were followed part of the way by a group they felt wanted to rob them of their gold.  However they met so many companies heading towards California, generally three a day, that the group of men never had the opportunity and finally gave up their desire.  
This book concludes with a section listing most of the Brooklyn Saints and their current status in the church.  Those who had settled amongst the Mormons, and those who had stayed in California area.

Saturday, June 16, 2012

Mormon Handcarts: 1856 Rescuers

 
Chapter Eight: Rescuers
“About this time….two men rode into our camp,...”
 
From “Hunger and Cold” 
Oh, whence came those shouts in the still, starry night,
That thrilled us and filled us with hope and delight?
The cheers of new comers, a jubilant sound
Of triumph and joy over precious ones found.
Life, Life was the treasure held out to our view,
By the "Boys from the Valley," so brave and so true,
The "Boys from the Valley," sent out by their chief,
Brought clothing and food and abundant relief.
O'er mountainous steeps, over drearisome plains
They sought us, and found us, thank God for their pains!
Hurrah! and hurrah! from the feeble and strong.
Hurrah! and hurrah! loud the echoes prolong.
They were saviors, these men whom we hardly had seen,
Yet it seemed that for ages, acquainted we'd been.
When Fate introduces Compassion to Need,
Friendships quickly are founded and ripen with speed.
Weatherworn were our friends, but like kings in disguise
Their souls' native grandeur shone out of their eyes.
Oh, soft were their hearts who with courage like steel,
left their homes in the Valley our sorrow to heal.
And soon as they sensed our deplorable plight,
Like children they weeped, 'twas a pitiful sight!
What e'er was combustible quickly they found
And speedily kindled, gleamed brightly around.
And nourishing food was prepared in a trice,
Oh, never were dainties more tempting and nice!
For helpful and kind, as a woman or Saint,
These men cheered the feeble, the frozen and faint.
God bless them for heroes, the tender and bold,
Who rescued our remnant from hunger and cold. (Woodmansee
)
Franklin D. Richards, after passing the Handcart Companies, had arrived in Salt Lake October 4, and reported to Brigham Young that same day.  This was when the Martin Company was close to Scotts Bluff, before they had reached Fort Laramie.  They had traveled 472 miles from Florence, (and 270 across Iowa) and were still 559 miles from Salt Lake.  (See Olsen p 310)
Brigham Young knew they had left too late in the season to make it without some problems.  This may have been from experience, or from inspiration.  That evening he called many of the leaders together to discuss what would be needed to mount a rescue effort.  The next day happened to be the semiannual conference of the Church.  Brigham Young introduced the theme:
 
   I will now give this people the subject and the text for the Elders who may speak today and during the conference.  It is this.  On the 5th day of October, 1856, many of our brethren and sisters are on the plains with handcarts, and probably many are now seven hundred miles from this place, and the must be brought here, we must send assistance to them.  The text will be, 'to get them here.'  I want the brethren who may speak to understand that their text is the people on the plains.  And the subject matter for this community is to send for them and bring them in before winter sets in.
   That is my religion; that is the dictation of the Holy Ghost that I possess.  It is to save the people.  This is the salvation I am now seeking for.  To save our brethren that would be apt to perish, or suffer extremely, if we do not send them assistance...
   I will tell you all that your faith, religion, and profession of religion, will never save one sould of you in the Celestial Kingdom of our God, unless you carry out just such principles as I am now teaching you.  Go and bring in those people now on the plains."  (See Hafen and Hafen p 120-21.)

Franklin Richards also spoke at the conference, of the storms abating:
 
    The Saints that are now upon the plains….feel that it is late in the season, and they expect to get cold fingers and toes.  But they have this faith and confidence towards god, that he will overrule the storms that may come in the season thereof, and turn them away, that their path may be freed from suffering more than they can bear…
   When we had a meeting at Florence, we called upon the Saints to express their faith to the people, and requested to know of them, even if they knew that they should be swallowed up in storm, whether they would stop or turn back.  They voted, with loud acclamations, that they would go on.  Such confidence and joyful performance of so arduous labors to accomplish their gathering, will bring the choice blessings of God upon them.  (Hafen and Hafen p 122)
 
Brigham Young spoke again, calling for volunteers as quickly as possible, and allowing for all to participate either by going, helping in preparations for those who were to go, and donating teams, food and linens.  Conference continued on Monday, and Brigham Young dismissed the blacksmiths to go and ready the horses and wagons.  On Tuesday they were ready to start with “sixteen wagonloads of food and supplies.”  (Hafen and Hafen p 124)  Initially there were 27 men, with more to follow.
The Hafens give a summary of the help offered:
 
   Families of moderate means and the poorest individuals contributed from their meager stores.  One lent a horse, one a wagon, one a tent; another, two bales of hay and a sack of barley.  Some gave iron camp kettles, dutch ovens, brass buckets, tin cups and plates.  Women darned socks and shawls; patched underwear, trousers and dresses; faced quilts, sewed together pieces of blankets; and took clothes from their own backs.  Families brought out from their scant cellars sacks of flour, sides of home-cured bacon, bags of beans, dried corn, packages of sugar and rice.  (Hafen and hafen p 124-25)
  
Many of the rescuers came to the rescue through inspiration, whether when they heard Brigham Young’s pleas for help, or later when they prayed.  George Housley quoted President Parkinson from Hyrum, Utah:
 
Grandfather Allen told of one time when "Brother Brigham" had called him to accompany several other young men in going out to meet the Hand Cart Company, to take them some provisions and assist them into the Valley. As he knelt in prayer the evening before going, he said that he told the Lord that it was a foolish thing to do, going out in such weather and with no roads to follow. But while he was still in the act of prayer, it was made known to him that he should go. It was also made known that he would be able to save many of their lives. (Housley, CH)
 
Harvey Cluff explained his reasons for becoming one of the rescuers:
 
I attended the October conference of that year which opened on the 6th as usual, having walked from Provo to Salt Lake City. On that day President Brigham Young at the opening of the first Session made a call upon the people to furnish teams provisions and clothing to aid the late Handcart companies in as the winter Season was fast hastening on. Snow having already fallen upon the mountains. The response to the call of President Young was most remarkable. On the following day[,] October 7th[,] 22 teames – two span of mules or horses to each wagon and each wagon loaded to the bows. There were about fifty young men in the company. Being in Salt Lake City and of an ambitious turn of mind I volunteers to go. One thing which attracted me, in addition of the interest in the handcart people, was my brother Moses [Cluff]. He was on the plains returning from a mission to England. (Cluff, Church History)
 
Even though Ephraim Hanks wasn’t with the original group of rescuers, he joined the rescue by miraculous means: 
 
   In the fall of 1856, I spent considerable of my time fishing in Utah Lake; and in traveling backward and forward between that lake and Salt Lake City, I had occasion to stop once over night with Gurney Brown, in Draper, about nineteen miles south of Salt Lake City. Being somewhat fatigued after the day's journey, I retired to rest quite early, and while I still lay wide awake in my bed I heard a voice calling me by name, and then saying: “The handcart people are in trouble and you are wanted; will you go and help them?”  I turned instinctively in the direction from whence the voice came and beheld an ordinary sized man in the room. Without hesitation I answered “Yes, I will go if I am called.” I then turned around to go to sleep, but had laid only a few minutes when the voice called a second time, repeating almost the same words as on the first occasion. My answer was the same as before. This was repeated a third time.
   When I got up the next morning I said to Brother Brown, “The handcart people are in trouble,
and I have promised to go out and help them;”  but I did not tell him of my experiences during the night.  I now hastened to Salt Lake City, and arrived there on the Saturday, preceding the Sunday on which the call was made for volunteers to go out and help the last handcart companies in. When some of the brethren responded by explaining that they could get ready to start in a few days; I spoke out at once saying, “I am ready now!” The next day I was wending my way eastward over the mountains with alight wagon all alone.  (Hanks)
 
The experience of Dan Jones, in joining the rescuers was not so dramatic: 
 
   I ATTENDED the October conference of 1856. When conference was opened President Young arose and said: “There are a number of our people on the plains who have started to come with hand-carts; they will need help and I want twenty teams to be ready by morning with two men to each team to go out and meet them. If the teams are not voluntarily furnished, there are plenty of good ones in the street and I shall call upon Brother J. C. Little, the marshal, to furnish them. Now we will adjourn this conference until to-morrow.” Brother Young was in earnest; he seemed moved by a spirit that would admit of no delay.
   A few days before this a number of elders had arrived from the old country reporting that the hand-cart people were on the road, but they did not know how far they had advanced. In those days there was no telegraph, and mails from the east only reached Utah monthly, they being many times delayed by high water, Indians or other causes.
   Brother Young called upon every one present to lend a hand in fitting up these teams. As I was going out with the crowd, Brother Wells spoke to me saying: “You are a good hand for the trip; get ready.” Soon after Bishop Hunter said the same thing to me. Also Brother Grant met me and said: “I want you on this trip.” I began to think it time to decide, so I answered, “all right.” (Jones, Dan)
 
Shortly after leaving the Valley, the rescuers elected George Grant to be their captain.  (Jones)  One of the rescuers, William Broomhead, kept a diary.  He describes the singing and dancing around the campfire.  This was a group of men with no female partners.  Even after the snow began to fall, they still sang at every opportunity.  Singing and prayer were common entries.  “I sang some Songs for the boys.”  He also recorded, “Singing after supper…three of us set up singing and talking till half past 11.”   (Broomhead, CH)  Dan Jones described the rescuers.  “…Those going were alive to the work and were of the best material possible for the occasion.  (Jones)
Jones also provided a list of those rescuers with the original company, although many others, including Ephraim Hanks, would join the rescue later:
 
George D. Grant was selected captain, with Robert Burton and William Kimball as assistants; Cyrus Wheelock, chaplain; Charles Decker, guide. I was given the important position of chief cook for the head mess. I was quite proud of my office, for it made me the most sought after and popular man in the camp. The rest of the company was made up of the following persons Joseph A. Young, Chauncey Webb, H. H. Cluff, D. P. Kimball, George W. Grant, Ed. Peck, Joel Parrish, Henry Goldsbrough, Thomas Alexander, Benjamin Hampton, Tomas Ricks, Abe Garr, Charles Grey, Al Huntington, “Handsome Cupid,” Stephen Taylor, William K. Broomhead, Ira Nebeker, Redick Allred, Amos Fairbanks and Tom Bankhead, a colored man. These are all the names that I remember, if there were any more I have been unable to find them.  (Jones)
 
It is interesting to note that Tom Bankhead was African American.  Early on, the storms missed the rescuers.  A rescuer wrote, “Clear and fair, storm passed to the right and left us.”  (Burton, CH 1)  Later, at Devil’s Gate he wrote, After prayers, ceased snowing.”  (ibid)  “…It looked as if we were going to have a heavy storm but the clouds Devided to the right and left…  (Broomhead, CH)
The rescuers did not have an easy time of it.  Upon reaching the Sweetwater a very severe storm began.  “At the South Pass, we encountered a severe snow-storm. After crossing the divide we turned down into a sheltered place on the Sweetwater.  (Jones)  Harvey Cluff talked of the storm:
 
This relief party proceeded eastward as rapidly as possible and in due time passed over the “Southpass” [South Pass] the backbone of the continent, being the divide point of the waters flowing into the Atlantic ocean east and the Pacific ocean west. Nine miles brought us down to the Sweetwater river where we camped for the night. On arising in the following morning Snow was Several inches deep. During the two following days the storm raged with increasing furry until it attained the capacity of a northern blizzard. For protection to ourselves and animals, the company moved down the river to where the willows were dense enough to make a good protection against the raging storm from the north.  (Cluff, CH)
 
Captain Grant, in his letter to Brigham Young noted:
 
We had no snow to contend with, until we got to the Sweet Water. On the 19th and 20th of October we encountered a very severe snow storm. We met br. [James G.] Willie's company on the 21st; the snow was from six to ten inches deep where we met them. They were truly in a bad situation, but we rendered them all the assistance in our power. Br. Wm. H. Kimball returned with them, also several other brethren. The particulars of this company you have doubtless learned before this time. (Grant, CH)
 
Captain Willie found them in this spot the next day, and they were able to help in the rescue of the Willie Company.  Elder William Kimball and a few others remained with this company to help them get into Salt Lake.  “The greater portion of our company now continued on towards Devil’s Gate, traveling through snow all the way. When we arrived at Devil’s Gate we found our express there awaiting us. No tidings as yet were received of the other companies.”  (ibid)
The rescuers continued East, sending a fast search team before them.  They traveled 100 miles in five days.  (Haven and Hafen p 126)  The snow was so high the rescuers had to lay over a couple days on their way to the Martin Company.
 
But I desire to state that at one time while we were traveling down the Sweet Water [Sweetwater] about 300 or 400 miles east of Salt Lake City, the snow was so deep that the axle-trees of our wagons dragged and we were compelled to remain camped at the same place for one or two days in consequence of the severity of the storms, but with no idea other than resuming our journey when the weather would permit, until we found the companies we were sent to relieve.  (Burton, CH 2)
 
            They met the advance scout team at Devil’s gate.  They still had not come upon the handcart pioneers.  They were again sent forward to the Platte River.  They found them at Red buttes, about 18 miles to the west of the Platte.  They were able to rally them and get them moving, and returned to Devil’s Gate and encouraged the rescue teams to move forward.  They met at Greasewood Creek October 31.  The rescuers put their lives in jeopardy, but had faith Heavenly Father would see them through:
 
I am setting. not on the stile. mary. but on a sack of oats with the paper on my knee, by the side of a blazing Camp fire, surrounded by some eight hundred persons, one old lady lays dead within twenty feet of me, babies crying. Some singing some praying, &c &c. but among all this, I feel to rejoice. for the hand of the Lord has been continually with us. Almost every day angry Storms arise very threatening, and judging from this appearance one would think that we should be unable to with stand to tempest but the prayers of the holy men of God are heard, the clouds, divide to the right and left, letting the saints pass through in safety. The suffering of the camp from frozen feet and various other causes, I will not attempt to describe, suffice to any bad. bad. [We have] faith of our heavenly Father being continualy with us, Staying the storm as in the past for without the help of high heaven, we should have been Snow bound in the mountains long ago.  (Hunter, CH)
 
From Greasewood Creek, the next day’s trek brought them to Devil’s Gate.  While at Devil’s Gate and Martin’s Cove, the rescuers supported the immigrants not only physically, but also spiritually.  “During our stay here, we had meetings ever evening to counsel together and ask the Lord to turn away the cold and storm so that the people might live.”  (Burton, CH 1)  “No power could save the people from death but that of God. To our rescue O Lord God Almighty seemed the fervent prayer constantly offered to our Heavenly Father.”  (Cluff, CH)
The Hafens summarize this period as a time of frequent prayers by the Saints for the rescuers and the pioneers.  “Prayers at all public meetings and in private homes petitioned the Almighty to avert the storms, strengthen the rescuers, and spare the  trapped emigrants.”  (Hafen and Hafen p 125)  Brother Grant expressed the belief that prayers were general from the entire church:
 
   I never felt so much interest in any mission that I have been sent on, and all the brethren who came out with me feel the same. We have prayed without ceasing, and the blessing of God has been with us…
   I have never seen such energy and faith among the 'boys,' nor so good a spirit as is among those who came out with me. We realize that we have your prayers for us continually, also those of all the Saints in the Valley.”  (Grant, CH)
 
President Young’s Mind was with the stranded pioneers: 
 
…My mind is yonder in the snow, where those immigrating Saints are, and my mind was been with them ever since I had the report of their start from Winter Quarters (Florence) on the 3rd of September. I cannot talk about anything, I cannot go out or come in, but what in every minute or two minutes my mind reverts to them; and the questions whereabouts are my brethren and sisters who are on the plains, and what is their condition, force themselves upon me and annoy my feelings all the time. And were I to answer my own feelings, I should do so by undertaking to do what the conference voted I should not do, that is, I should be with them now in the snow, even though it should be up to the knees, up to the waist, or up to the neck. My mind is there, and my faith is there; I have a great many reflections about them.
 
Joseph Simmons, one of the rescuers, described the help of the Lord:
 
I feel to rejoice. for the hand of the Lord has been continually with us. Almost every day angry Storms arise very threatening, and judging from this appearance one would think that we should be unable to with stand to tempest but the prayers of the holy men of God are heard, the clouds, divide to the right and left, letting the saints pass through in safety….We intend reaching the vally next Saturday but this calculation is founded upon the faith of our heavenly Father being continualy with us, Staying the storm as in the past for without the help of high heaven, we should have been Snow bound in the mountains long ago.  (Hunter, CH)
 
The rescuers where empathetic to the strugglers, Harvey Cluff explained:
 
Every possible assistance from the boys from Utah was freely given. And these young hardy men from the Rockies were a mighty force and power in the salvation of that people. No more efficient help could have been furnished. They had crossed the dreary plains [k]new what hunger, thirst, starvation, weary travelling with sore feet ment; hence with the subsquent experience in the Vallies gave them the Vim to endure and they did endure and they worked Valiently for the poor emigrants.  (ibid)
 
Dan Jones, describing the effort of the rescuers said:
 
We did all we possibly could to help and cheer the people. Some writers have endeavored to make individual heroes of some of our company. I have no remembrance of any one shirking his duty. Each and everyone did all they possibly could and justice would give to each his due credit.  (Jones)
 
The members at Salt Lake had donated supplies liberally, and there was an effort to keep track of donations and disbursements:
 
The weather was cold, the snow deep, the people poor and nearly destitute of clothing, and some provisions. These supplies had been donated by the people in Salt Lake, and these people had been very liberal in their donations, (for they were all in straightened circumstances) but had given such articles as they could and such as would aid the suffering imigrants. Most of the supplies were given to Capt. Edward Martin’s Hand cart company, whose sufferings were intense and necessities very great. A strict account was kept of all these disbursements. The lives of the people were too precious to permit of our carrying anything in the wagons which could possibly be dispensed with. We consequently cached at Devil’s gate all freight that, in our judgment, could be left so as to relieve the company.  (Burton, CH 2)
 
Ephraim Hanks joined the rescue effort late, but had a big impact on the pioneers.  He actually did not meet the Martin Handcart Company until after they had left the cove: 
 
   The terrific storm which caused the immigrants so much suffering and loss overtook me near the South Pass, where I stopped about three days with Reddick N. Allred, who had come out with provisions for the immigrants. The storm during these three days was simply awful. In all my travels in the Rocky Mountains both before and afterwards, I have seen no worse. When at length the snow ceased falling, it lay on the ground so deep that for many days it was impossible to move wagons through it. Being deeply concerned about the possible fate of the immigrants, and feeling anxious to learn of their condition, I determined to start out on horseback to meet them; and for this purpose I secured a packsaddle and two animals (one to ride and one to pack), from Brother Allred, and began to make my way slowly through the snow alone.
   After traveling for some time I met Joseph A. Young and one of the Garr boys, two of the relief company which had been sent from Salt Lake City to help the companies. They had met the immigrants and were now returning with important dispatches from the camps to the headquarters of the Church, reporting the awful condition of the companies.  In the meantime I continued my lonely journey, and the night after meeting Elders Young and Garr, I camped in the snow in the mountains. As I was preparing to make a bed in the snow with the few articles that my pack animal carried for me, I thought how comfortable buffalo robe would be on such an occasion, and also how I could relish a little buffalo meat for supper, and before lying down for the night I was instinctively led to ask the Lord to send me a buffalo. Now, I am a firm believer in the efficacy of prayer, for I have on many different occasions asked the Lord for blessings, which He in His mercy has bestowed on me. But when I, after praying as I did on that lonely night in the South Pass, looked around me and spied a buffalo bull within fifty yards of my camp, my surprise was complete; I had certainly not expected so immediate an answer to my prayer. However, I soon collected myself and was not at a loss to know what to do. Taking deliberate aim at the animal, my first shot brought him down; he made a few jumps only, and then rolled down into the very hollow where I was encamped. I was soon busily engaged skinning my game, finishing which, I spread the hide on the snow and placed my bed upon it. I next prepared supper, eating tongue and other choice parts of the animal I had killed, to my heart's content. After this I enjoyed a refreshing night's sleep, while my horses were browsing on the sage brush.
   Early the next morning I was on my way again, and soon reached what is known as the Ice Springs Bench. There I happened upon a heard of buffalo, and killed a nice cow. I was impressed to do this, although I did not know why until a few hours later, but the thought occurred to my mind that the hand of the Lord was in it, as it was a rare thing to find buffalo herds around that place at this late part of the season. I skinned and dressed the cow; then cut up part of its meat in long strips and loaded my horses with it. Thereupon I resumed my journey, and traveled on till towards evening. I think the sun was about an hour high in the west when I spied something in the distance that looked like a black streak in the snow. As I got near to it, I perceived it moved, then I was satisfied that this was the long looked for handcart company, led by Captain Edward Martin. I reached the ill fated train just as the immigrants were camping for the night. The sight that met my gaze as I entered their camp can never be erased from my memory. The starved forms and haggard countenances of the poor suffers, as they moved about slowly, shivering with cold, to prepare their scanty evening meal was enough to touch the stoutest heart. When they saw me coming, they hailed me with joy inexpressible, and when they further beheld the supply of fresh meat I brought into camp, their gratitude knew no bounds. Flocking around me, one would say, “Oh, please, give me a small piece of meat; “another would exclaim, “My poor children are starving, do give me a little;” and children with tears in their eyes would call out, “Give me some, give me some.”  At first I tried to wait on them and handed out the meat as they called for it; but finally I told them to help themselves. Five minutes later both my horses had been released of their extra burden the meat was all gone, and the next few hours found the people in the camp busily engaged in cooking and eating it, with thankful hearts.
   A prophecy had been made by one of the brethren that the company should feast on buffalo meat when their provisions might run short; my arrive in their camp, loaded with meat, was the beginning of the fulfillment of that prediction; but only the beginning, as I afterwards shot and killed a number of buffalo for them as we journeyed along. "When I saw the terrible condition of the immigrants on first entering their camp, my heart almost melted within me. I rose up in my saddle and tried to speak cheering and comforting words to them. I told them also that they should all have the privilege to ride into Salt Lake City, as more teams were coming.  (Hanks and Hanks p 48-49)
 
Ephraim goes on to talk about his anointings and healings, which commenced that first night.  He and Daniel Tyler visited the tent of a man on his death bed at the request of his wife.  Brother Tyler said, ‘I cannot administer to a dead man.”    Brother Tyler went back to bed, leaving Ephraim Hanks to lay out the body.  Instead Ephraim recruited several men to help him warm the body with heated water.  He then anointed him with oil.  The then laid their hands on his head and “commanded him in the name of Jesus Christ to breathe and live.”  This man began to breath, stood up and sang a hymn.  His wife went about camp saying, “My husband was dead, but is now alive. Praised be the name of God. The man who brought the buffalo meat has healed him.” (Ibid p 50)
            You can imagine the general excitement caused by this healing.  Ephraim was then in demand throughout the camp to bless this person or that.  “’Come to me,’ or ‘my dying child’ were some of the requests that were made of me.” (Ibid)  He spent days going from tent to tent administering to the sick.  “The result of this our labor of love certainly redounded to the honor and glory of a kind and merciful God.  In score of instances when we administered to the sick, and rebuked the diseases in the name of the Lord Jesus Christ, the sufferers would rally at once; they were healed almost instantly.  I believe I administered to several hundred in a single day…”  He goes on to tell another story where a young man he blessed was healed immediately, dressed himself and danced a hornpipe on the end board of a wagon.
            Isaac makes no mention of having been blessed personally by Ephraim Hanks, but there is no doubt he would have been the witness to not only the suffering of the Saints, but also the miracles performed in their behalf.  Ephraim Hanks is one of the rescuers he mentions my name, along with Joseph Young.  (Wardle, Isaac, 1)  However not even Ephraim could heal everyone, or cure all the infirmities:
 
But notwithstanding these manifestations of the Lord's goodness, [m]any of the immigrants whose extremities were frozen, lost their limbs, either whole or in part.  Many such I washed with water and castile soap, until the frozen parts would fall off, after which I would sever the shreds of flesh from the remaining portions of the limbs with my scissors. Some of the emigrants lost toes, others fingers, and again others whole hands and feet;…  But so far as I remember there were no fresh cases of frozen limbs after my arrival in camp.   (Ibid p 48)
 
Taylor indicates that eventually there were over 250 teams playing a part in the rescue.  (Taylor, P.A.M. p 240)  Jedediah M. Grant, of the first presidency, in a discourse the first part of November explained that the rescue effort to that time had included 200 wagons.  More wagons were needed to help with the rescue of the wagon companies, and to supply forage for the wagons already out.  (See Grant, Jedediah, CH)
            As they approached the valley, more and more young man came to their aid.  These were known as the “Valley Boys.”  “As we neared the vallies—younger men—boys in their red shirts, their trousers thrust well down into their boot tops made their appearence felling the dry timber for our fires—& even trying to make merriment to cheer up our gloomy & sorely tried people.”  (Jones, Albert, CH 3)