Jacob Hamblin: A Narrative of His Personal Experience as a Frontiersman, Missionary to the Indians and Explorer, Disclosing Interpositions of Providence, Severe Privations, Perilous Situations and Remarkable Escapes: Fifth Book of the Faith-Promoting Series, Designed for the Instruction and Encouragement of Young Latter-day SaintsHamblin, Jacob
History
Jacob Hamblin: A Narrative of His Personal Experience as a Frontiersman, Missionary to the Indians and Explorer, Disclosing Interpositions of Providence, Severe Privations, Perilous Situations and Remarkable Escapes: Fifth Book of the Faith-Promoting Series, Designed for the Instruction and Encouragement of Young Latter-day Saints
Hamblin, Jacob
Frontier and pioneer life -- Utah; Hamblin, Jacob, 1819-1886; Indians of North America -- Utah; Latter Day Saint churches -- Utah
"In about an hour more they ceased speaking, and, after a pause,
told their interpreter to talk. He arose slowly and walking across
the lodge, seated himself by Hamblin. He was a Piute, a slave of the
Navajos, and as they have the unpleasant habit of sometimes killing
their interpreters when they don't interpret to suit them, and as what
he was about to reveal was not calculated to render us very amiable, I
could excuse the tremor that shook him in every limb.
"He finally commenced, in a low tone, to speak to the following effect:
The Navajos believed that all Hamblin had said the night before was
a lie, that they thought he was one of the parties to the killing,
and with the exception of three, our host and two others of the old
Indians, all had given their voice for death.
"Most of them were of the opinion that it was best not to kill my
brother and myself, as we were 'Americans,' but to make us witness
the torture of Hamblin, and then send us back on foot. As we were not
likely to desert a comrade at such a time, this was but small comfort.
"Hamblin behaved with admirable coolness, not a muscle in his face
quivered, not a feature changed, as he communicated to us, in his usual
tone of voice, what we then fully believed to be the death warrant of
us all.
"When the interpreter ceased, he, in the same even tone and collected
manner, commenced his reply. He reminded the Indians of his long
acquaintance with their tribe, of the many negotiations he had
conducted between his people and theirs, and his many dealings with
them in the years gone by, and challenged them to prove that he had
ever deceived them--ever spoken with a forked tongue. He drew a map of
the country on the ground, and showed them the impossibility of his
having been a participant in the affray.
"To their insolent query, 'Imme-cotch na-vaggi?' (Ain't you afraid?),
he replied with admirable presence of mind, 'Why should we be afraid of
our friends? Are not the Navajos our friends, and we theirs? Else why
did we place ourselves in your power?'
"He spoke for a long time, and though frequently and rudely
interrupted, his patience and nerve never gave way, and when he ceased,
it was apparent that his reasoning had not been without effect in their
stubborn bosoms. But the good influence was of short duration.
"A young Indian, whom we afterwards learned was a son of the chief, and
brother of two of the slain Indians, addressed the assembled warriors,
and we could see that the tide was turning fearfully against us. He
wound up his impassioned harangue by springing to his feet, and,
pointing to an Indian who had not yet spoken, called to him to come
forward. The Indian came and kneeled before him, when with one hand he
took back his buckskin hunting shirt, revealing the mark of a recent
bullet wound, and with the other pointed to the fire, uttering, or
rather hissing, a few emphatic words, which we afterwards learned were
a demand for instant death by fire.
Public-domain text, read in full here on John Shaqi.
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