Those Who Sit in Darkness

THOSE WHO SIT IN DARKNESS By One Who Sat Jn Darkness [Ordinarily the Era does not print stories containing gloomy pictures, from the fact that there is gloom enough in life without having to read about it. It cannot hurt, however, to bring out the shades, at times, to a laughing, thoughtless public. It is like telling the sailors, "Do not cheer, boys! The poor devils are dying all around." The author of this story ■ — experience, we ought rather to say — has asked us not to use her name. She says: "If the reading of this article will cause some to be a bit more grateful and thoughtful for their religion; or, if tempted, to think twice before leaving the 'Light' to follow the strange paths, then the tears of 'one who sat in darkness' will not have been shed entirely in vain " Editors.] The peace, the contentment, the sense of security that the gospel brings! What self-control it gives us in times of our greatest disaster and trial, for we have knowledge of an all-wise and powerful One on whom we may rely. How it teaches us to be upright, unselfish and clean! How it binds families together in love and keeps them true to one another in happiness and adversity? I, living in the security of the gospel and in these dear Utah valleys, did not so fully realize these facts until I had been cut off from them and dwelt among people who had never had these blessings. They had never heard the gospel. They scarcely believed in God or at least thought much about him — not unusual people at all — just everyday people. "People of the world," the kind who make up the great masses outside the Church of Jesus Christ of Latter-day Saints. The following are a few of the many I saw who dwelt in dark- ness: In the room next to mine on the right lived a "lunger." A "lunger" is one suffering from some form of lung trouble, generally incurable, who only exists or prolongs his life by living in the high, dry air of the West. I became acquainted with him through cutting my finger and seeing "Nurse" on a sign in their window, I wished the lady to bind up my cut. This seemed a good excuse to become ac- quainted with apparently nice people, a handsome boy and girl of fourteen and sixteen years whom I had seen romping about the yard. The mother, who was the nurse, had a fresh, pink complexion as one having splendid health. When I entered the room I found the father alone. I explained my mission. The blue, puffed lips quivered. "They have gone," he said. His family had been paying him a short visit. Now they had returned to their home in a distant state.

56 IMPROVEMENT ERA Night after night I heard him through the thin board partition coughing and gasping for breath. I feared each paraxysm would be his last- He said death would not be so dreadful could it come with his loved one by his bedside, but to die alone in the long night watches! To lie undiscovered for hours, perhaps days, as he had no visitors and he did his own work. His humble room was always scrubbed, his blue flannel shirts and handkerchiefs clean. Weak and dying, his love of decency and cleanliness would flame strong until the end. Had the gospel of Jesus Christ been in that family, the wife and children would have put aside every selfish consideration and remained to cheer and comfort their father and husband; that is, if they had lived up to its teachings. In the room on the left of mine were a man and a woman living out of wedlock. Out of work, they had left their baby at an orphan's home, at the man's suggestion. But the mother's heart and thoughts were constantly with her little one. When they moved to a new city, in the little room next to mine, and the man got employment, the mother insisted on going for her baby. How she scrubbed and cleaned that all might be ready for her darling. They went for it on Sunday in a severe storm, but came back with empty hands. The next Sunday they went again, but though the day was again stormy and little Ruth was very ill with influenza, the mother broke down and rode over all obstacles and brought her daughter home. Day and night she nursed her, sparing not herself, as only a mother can and does. In a week the baby was almost well. She found time to lend me aid. I, down with influenza, the spark of life low within me, was only kept burning by the thought of my own baby daughter who would be worse than alone without me in that strange land, who would be brought up without a knowledge of her mother, and far worse her mother's God. This other mother found time to run in while her own baby slept. She would sweep my floor and "tidy up" my wretched, mean room, for I was in poverty, alone and friendless. When I left I felt not at all defiled by the kiss of this mother out of wedlock She had sinned, but she loved and suffered, as any other mother the world over. When I returned with my new baby boy several weeks later, her room was vacant. Her baby's father was "keeping company" with another, a dazzling Spanish girl. I learned that the mother finding that her companion was wearying of her and the baby had taken her little Ruth and gone back to her mother's in another part of the state, where she sought employment to support herself and baby a true mother heart! Heaven, I fancy, will deal leniently with this poor girl, one of those who sit in darkness. In the room beyond hers were twins— a fine boy and girl of twelve, living with their father- He was a German with a narrow mind and set ways. The young hearts were breaking for a mother's

THOSE WHO SIT IN DARKNESS 5 7 love and presence. The parents lived apart. Their mother had had all the five children in a neighboring state. But a year before, at the father's urgent request, she had allowed the twins to go to him on a visit. Month after month went by and still the children were put off when they pleaded to go home. Their father said he could not afford the extra money it would take for their fare. So their hearts went on longing for their absent mother. I discovered this later, when I, bereft of my own babies, would find the little girl rushing into my arms in her sympathy for me, and her own need of mother love. The last I heard of them they were yet waiting and pining! Across the tiny court in another poor room lived a woman and her seven-year old son. She had once been beautiful. In her won- derful hair, her tiny figure and her bird-like ways clung fragments of lost loveliness. Her walk, her dress and manner were those of one to the manor born. Through my cheerless panes I have watched her as she went across the court for water and wood- Sometimes a big, rough man called there whom the little boy called Daddy. I never met her until the day she moved away, when she called to ask for a match. She bent over my little son. "Your baby is starving to death,' she said. "I know it," I replied. "Why don't you change his feed?" "I cannot, my husband will not allow me." "Husband or no husband, I should." In spite of this spirited reply tears were streaming unheeded down her delicate cheeks. Then I knew she, too, belonged to that world- wide and ancient Order of Breaking Hearts. "I am going home," she announced, her tones like the chiming of glad bells, and she named a "Mormon" town in a border state of Utah. "How I wish I were, too!" I said. "I know you do, you poor thing." I had thought my tear wells were long ago drained dry, but at the sound of that word, "home," my tears were flowing with hers. The law had freed her from her husband, now she was going home with her little boy. After she had left, I remembered that the name she had given as her home had been a Utah town. For over two years I had carried a lamp of faith and prayer seeking a Latter-day Saint in a land where there was none. I would scan every frank, kindly face. Once in my loneliness and need, I almost asked the milkman "point blank," "What is your religion?" for he had the honest, pleas- ant way of "my own people," the Saints of God. Could it be that my visitor was a "Mormon" like myself? Could it be that I had lived but a few feet from a "Mormon" for weeks without knowing it? It was too late- She was gone. I never

5 8 IMPROVEMENT ERA knew. But surely that lilt in her voice as she said "home" could only come because she, too, had long dwelt an exile in a strange land — one of those who sit in darkness, but who have known the light, and who, day and night, always, can never forget that wondrous beacon high on the mountain tops and long for it with a yearning which those who dwell securely there in its rays, thank heaven, can never know. Oh, the peace, the contentment, the joy that the gospel brings! The Mills of God I hear the wheels of the mills of God; A solemn sound, as round and round. Now in the sky, now on the ground They go — the belt of his love between. A long belt, a strong belt, Turning those wheels, by the eye unseen; And you've felt, and I've felt, The pressure as of a winepress trod. The mills of God have an unknown force; They ever go, with movements slow — The cranking gear swings to and fro — ■ They grind the grain of our lives to grist. The good grain, the bad grain, Of whatever class it may consist; And your pain, and my pain, Come and go as a matter of course. I like to think of the mills of God. They grind with care, exact and fair; The bad is fanned from good in there. And thoroughly purged is his threshing floor. A cool v/ind, a fresh wind, Flows over all from the open door, For I've sinned, and you've sinned, And heard him say, "Pass under the rod." The mills of God have a music sweet, A singing sound; about, around, Among the trees, along the ground, Like the song of birds, the hum of bees: A soft song, a pure song, Blowing o'er my soul a scented breeze. And our song, and all songs Are incense laid at the Lord's own feet. Hobart, Tasmania. A. C. A. DEAN HEWER.

YOUR BUSINESS EDUCATION— WHAT IS IT? By A. Rex Johnson, Instructor in Office Practice, Brigham Young University "The college man has long been needed in business," writes James Simpson, President of Marshall Field and Company. "For many of our college men their years in college are a time when the religious spirit is quickened, when it finds direction and companionship," declares Chancellor Elmer E. Brown of New York University, head of the largest school of business in the world. He shows that the years during which our college students receive their training — the late teens and during the twenties — are years of ten- sion and readjustment not only in life but in ideals. The demand for graduates is apparent, but the kind has possibility for improvement. It doesn't take much imagination to realize that a business career presents an alluring opportunity for service to one's fellowmen, but those who go into business ought to go with more than a disciplined body, trained mind, generous spirit and a determination to do some- thing individually worth while. They do well to recall R. W- Bab- son's story of his visit to South America where he received from the President of the Argentine Republic his idea as to why South America is so far behind North America, though settled earlier. The reply is significant: "I have come to this conclusion. South America was settled by the Spanish, who came to South America in search of gold, but North America was settled by the Pilgrim fathers who were in search of God." The hope of instilling a religious point of view into the students of an institution is not new, yet the aim is that the "do unto others" spirit should be paramount; and its practicability has been demon- strated. People gasped when John Wanamaker, pioneering the de- partment store conducted by him, clearly set forth his idea of a golden rule policy; but success most certainly crowned his effort. No one can scoff at either the principle or the practice of Arthur ("Golden Rule") Nash of Cincinnati, who built up his tailoring business on the golden rule plan and in a short period of five years developed it from a $132,000 to a $7,000,000 concern. J. C. Penny and his chain of stores are too well known to need comment. It is to be regretted that there are not more outstanding leaders with the ideal well grounded in their practice. Then as the epitome of it all comes Roger W. Babson, fearless and vigorous in his world-wide cry for more "religion in business." The success of these world leaders demonstrates that the training of business students in a predominately religious atmosphere is an ideal

60 IMPROVEMENT ERA situation. The education of the student's heart, both that he may know wherein lies true wealth and that he may learn to use rightly the power over his fellows which wealth will put into his hands — in other words that the law of conscience may be foremost in his life — - has been preached for some time. There is both the possibility because of the students' age, and absolute probability because of the prevailing atmosphere, that a near approach to the ideal business basis hoped for by all, and expressed by Babson will be found at the B. Y. U-, for it is emphasized that the acquisitive type of personal success is less to be desired than that of achieving — creating — accomplishing some- thing which will be a real contribution to the society in which we live. The result must assuredly be a genuine example of Christianity — that ideal mode of life — by a reversal to the old time "do-unto-others- as-you-would-be-done-by" method. Hand in hand with this religious ideal must go the ideals of industry and productivity. In these conscience holds wide sway and can be well trained to see the right. And college training is worth while thinks President Simpson of Marshall Field and Company, who points out that "a higher education serves as a valuable background to a successful commercial career. * * * The firm foundations supplied by higher education makes progress surer and faster than otherwise would be possible." Since the installation of its college of commerce three years ago, the number of commerce graduates going out from the B. Y. U* has not been large, but their background has been unique. Those who have had to do with their training feel that signal success has been attained, because in this institution, founded as it is solely on religious principles set forth by its great founder of the same name, specifying that nothing should be taught except that it be done through the Spirit of God, there is held up constantly a Golden Rule principle for every-day living, and those in the commercial studies live in the vitally needed atmosphere. Opportunity seems already to have knocked at the College of Commerce doors for one hundred per cent placement is the report of those having in charge the location of those receiving degrees from the Church University. Since the beginning of this college three years ago its graduates have already been placed as follows: 53% in business- 20% in teaching business subjects, 14% on mission, 13% going on toward higher degrees. May we suppose that to the parable of the ten talents has been added an eleventh which Matthew 25:28 promises will be given to certain ones— this time the applying of the Golden Rule to industry by putting into practice that religious ideal which has been developed in our Church schools; a dissemination of higher ideals and standards of business and political morality? Provo, Utah.

"HOW I WAS CURED OF SWEARING" By Glen Perrins At the age of fourteen I swore like a veteran. It was always a mystery to mother where I picked it up, and she had tried almost every method of breaking me of my bad habit. (Even today I can taste the soap which almost daily washed the sins out of my mouth years ago.) But her efforts were of no avail — swearing somehow just "slipped out" — and my weakness stayed with me. That is, swearing stayed with me until I was fifteen years old. Something happened then which created within me an utter disgust for the habit. "Come along to the scout meeting, tonight," my brother urged one day. "You can learn something — and besides," he added as an afterthought, "we're going to have a big hike next week. If you come tonight you're invited." The thought of being out-of-doors in the hills with a gang of fellows had a strong appeal to me. I yielded. That night I attended my first Boy Scout meeting. I was very much impressed with the training, and, as my brother had said, I did "learn something." I was shown how dif- ferent knots were tied. I was taught in the manner of first aid, and learned the mysteries of bandaging wounds. Then I listened to the week's good turns; heard the Scout oaths and was told of their high ideals. "How wonderful it would be," I thought to myself, "were I able to live up to those lofty standards." While I sat musing over the boy scouts, someone mentioned the hike and there was a general buzz of excitement. The Scoutmaster quieted them, however, and read them the plans for the trip, rie had arranged everything. We left the following Saturday morning bright and early. Everything went fine. We arrived at camp in good order, and, being hungry after the appetizing walk, began immediately to build fires and cook our meals. Right here I learned something. I struck a match to light the pile of brush, but the Scoutmaster put it out immediately and ordered that the fire be started in true scout fashion. This was done, as most of the young readers know, by means of two rocks. But to get back to the swearing cure. Camp broke up at last, and the boys started for home. Alas! just as I turned to go, the Scoutmaster requested that I put out the fires. I hastened to do it, but several minutes were lost and the gang, I thought, must be some distance down the trail. The Scoutmaster complimented me on my good work as I dashed

62 . IMPROVEMENT ERA hurriedly to catch up. I could see the fellows ahead of me winding around the mountain side, and I wondered why they hadn't waited for me. I was a little angry. Then, when I stumbled and fell, my anger increased. When I got within shouting distance, I began to yell at the gang, mixing in somewhat, .as was usual, a "line" of profanity that made them pause and wonder. Delighted that they had stopped I continued to shout and swear: not meaning half what I said, of course, but in my habitual, good-natured cursing fashion. Needless to say, they waited. Without noticing the look of astonishment upon their faces when I caught up with them I began telling them how the low-down Scoutmaster of theirs gave me the task of putting out all the fires, etc., etc. As none of the Scouts answered I asked them what, in the name of a few bad words, was the matter? The person that stepped forward to answer my question was none other than the Scoutmaster himself. I thought he was far be- hind me at camp, but, as I afterwards learned, he had taken a short cut to catch up with the boys. I felt so ashamed at what I had said that I wanted to sink into the ground. I wanted to run, but flight had fled from me. So I stood still. I could do nothing; that is, nothing, except, of course, apologize. I did, and with sincerity. But I had no desire to hike with the crowd any more. I turned toward home. I was cured of swearing. The Image Maker Jean by name, poet by nature, There is no death, An image maker am 1, Life is more than breath, A poet, as men say, poor, Love is Spirit Laughter. Yet, richer than Croesus. Things unseen are his, A poet is never poor, Timeless riches; His riches are within him: God gave him riches, To him, water is as wine No man can make him poor. Of the vintage of Venus. A garland gathered by the gods A poet is never lonely, Adorns his brow; Surrounded by his creatures only, A ruler is he More things are his than all the earth By Divine right of things. contains; For him Heaven is unpeopled. He loves the living, There are no dead to him; For him, there is no past, All men are images of God — The Immortal Now is his; And the Image Maker is a man. Time is Noto and never other; Shelley, Idaho. AUBREY PARKER.

PROPHECY AND HISTORY A Study for the Advanced Senior Class M. I. A., 1924-25 History — The Founding of Utah By Prof. Levi Edgar Young, of the University of Utah Part II Lesson VII. — Read Chapters XXI, XXII, XXIII Introduction Lessons V and VI have given the reader some ideas concerning the economic and political life in early-day Utah. The people were thrown on their own resources, and were compelled to redeem the* soil and to make of the desert places gardens and grain fields. They had to plan carefully and work together in order to accomplish what they set out to do. The pioneers were adventurous spirits, who braved the hardships of the frontier. They were in frequent contact with the Indians; they had to bridge streams; go to the canyons for wood; build roads into remote parts, and from town to town. They had dash and spirit, and the reader of the Founding of Utah has al- ready discovered that the work of the pioneers was a worthy achievement. At first the towns were isolated, but their isolation was not for long. Every year, large companies crossed the plains to Utah and the pioneer could sing: "I listen long To his domestic hum, and I think I hear The sound of that advancing multitude Which soon shall fill these deserts." Every valley of Utah is rich in memories of the joys and sorrows of the pioneers. In some of the homes may be gathered stories of tragedies rivalling in interest anything told of the older lands of chivalry and romance. These chapters tell about the old highways of travel, and how the pioneers built the roads and bridges. Salt Lake City was always the centre of social, industrial, and educational life; it was also the centre of Zion for the people, and to the City people came with their produce: and twice every year, they came up to their semi-annual conferences to "hear the word of God." In the different communities, the pioneers organized into working units, and all turned out with plows and scrapers to build roads, and bridge streams. Timbers were brought from the nearest canyons, and while some of the men constructed the bridges, others made roads. The women carried food out along the highways to the men, and in this work, as in all other work, the women did their share. After reading chapter XXI the reader should try to find some pioneer who has taken part in building the highways. The stories of the struggles to make it possible for the early people to get from place to place are full of interest. I remember conversing once with Joseph Ridges, and he told me an interesting story of how some of the wooden pipes of the great Tabernacle organ were hauled from southern Utah over the rocky and dusty roads for a distance of three hundred miles. It sometimes took six yoke of oxen from six to eight days to haul one stone from the Cottonwood quarries to the Temple Block at Salt "Lake City.

64 IMPROVEMENT ERA Questions 1. Can you tell something about the old road or roads that connected your city or town with the neighboring cities? 2. Who were some of the people who first settled your town or city? 3. Did they travel an old road, or did they have to blaze the trail and make the roads and bridges later. 4. Give something of the history of the blazing of the trail into San Juan county. 5. What were the Toll- roads, and how were they kept up? 6. Why is the State Road or State Street in Utah interesting to you? Then this lesson tells something about the pioneer homes. The homes were far different to the ones we enjoy today. As you have read chapter XXII you have observed the different types of houses in pioneer days. Some of the pioneers brought tents with them, others always slept in or under their wagons. John Pack had a tent that had been used in the War of 1812. The first houses were log cabins. These houses had no cellars under them. A boulder was placed at the end of the base-logs at each corner of the building, as a support for the walls. It was slow work, felling the pines, and cutting them into proper lengths, hewing them into shape and laying them in position. But slowly the rafters were put into position, and slowly the building rose until it was ten or twelve feet high. Then the rafters were placed in position, and the chimney built. A stone foundation was built up to the level of the floor, and covered with sand-stone to serve as a hearth. A fire-place was built of stones, and above it was erected the chimney, with sticks an inch or so in diameter, laid tier upon tier in the form of a hollow rectangle, and carried a foot or two above the roof. The chimney was covered with mud and clay, both inside and out. The roof of the cabin was made of slabs and covered with dirt. There was always a door and as a rule two windows, in which oiled paper was used instead of glass. The interstices between the logs were filled with sticks and mud. The pioneers brought some very fine furniture over the plains and in some of the old homes were chests or drawers, a grandfather's chair, a piano or harpsichord; moulds for the making of candles, and always a spinning wheel. It will be interesting to study the home life of the pioneers. The following tells something about home-manufacture. When a piece of land was cleared of sage-brush, the brush was burned and the ashes used for the manufacture of potash. Nearly every farmer had a leach or large vat (someimes a barrel) which he filled with ashes Over these he poured a quantity of water. The mixture was stirred every day. More water was poured on, and the mixture allowed to filter through into a receptacle in the form of lye. A certain amount of this liquid was used in the manufacture of soap. This was made by adding animal fat to the lye, and boiling it down for hours. This was done in a large kettle after the mixture cooled, it congealed and became solid. Many of our grandmothers will be able to relate how they made home- spun in the homes of early days. Then too, they will tell you how they prepared the meals. ,.«. l\ is inr ^apter XXIII, where we tell something about the trials and difficulties of the pioneers. These are all experiences told to the author by those who went through the days of struggle. The author has collected over three hundred such stories. The reader will realize their value. Have someone tell your class about their early day experiences.

PROPHECY AND HISTORY 65 Questions and Problems 1. Tell how trials and difficulties develop character. Visit the old Riter Cabin in Liberty Park; or the one on the Temple Block. 2. Describe an early day home. 3. What lessons do you derive from a study of early home life in Utah? Lesson VIII.— Read Chapters XXIV, XXV and XXVI By Way of Introduction, Read Section 134 of the Doctrine and Covenants Chapter XXIV tells about the work of the Utah pioneers as soldiers in the service of their country. It must always be kept in mind that the Latter-day Saints have upheld sacredly the institutions of their country. To them the Constitution of the United States is the embodiment of the highest ideals of government, and it was the result of the ages of experience of the English people, who, as no other people, have worked out for themselves the most democratic forms of government ever given to mankind. So in times of war, the people of Utah have ever stood for their country, realizing always that the Government of the United States has never made an aggresive warfare for conquest for conquest's sake, nor has it ever subjugated people who have come under its flag. When war has come, the "Mormon" people have ever stood loyally for the ideals of Government of our great land. Questions and Problems 1. What brought about the war with Mexico? 2. Why were the "Mormon" pioneers asked to take part in that war? 3. Why was it hard on the migrating Saints to send 500 men to serve their country? 4. Tell something about their long march. 5. What was the effects of that march? 6. Why is the Batallion worthy of a monument? 7. Try to have some descendant of a Batallion soldier come and relate to you the story of his father. 8. What were the causes of the Civil War? 9. Why did Lincoln call upon the "Mormons" to furnish soldiers to guard the telegraph lines? 10. What part did Utah play in the Civil War? 11. Tell about the services held in honor of Abraham Lincoln, just after his assassination. 12. Where were they held? In discussing the Indian wars of Utah, it will be well to keep in mind the general attitude of Brigham Young and the pioneers towards the Indians. "It is better to feed them than to fight them." said the great leader and prophet, and this policy was followed as far as possible. But the Indians did not always understand the motives of the pioneers, and all over the West, they had come to believe that the white men were pushing them away from their "happy hunting grounds." Then they had been mis- treated and many a company of overland emigrants to California or Oregon would wage war against them for some slight provocation. The Indians resented the losing of their lands and at times fought desperately for their rights. Questions and Problems 1. Why did the pioneers try to be just with the Indians? 2. Were they as a rule successful?

66 IMPROVEMENT ERA 3. Who were some of the noted Indians of Utah? (Soweitte was one of the most noted of all western Indians; see page 2 69.) 4. What caused the Walker War? 5. The Blackhawk War? 6. What is now being done for the old Indian fighters of Utah? 7. What part did General Conner play in our Indian history? (You will like General Conner as a character when you come to know him.) If you will visit the cemetery at Fort Douglas, Utah, you will find the graves of some of the United States soldiers who fell in the Bear River campaign under General Conner. 8. Have some one tell about the old Indian chief Washakie. Incidentally the following will be of interest to the class from the recent issue of the New York World: 2,619 MORE INDIANS IN U. S. Oklahoma, With 119,9 89 Redskins, Tops List, While N. Y. Has 6,135 Washington, Oct. 6. — The Indian population of the United States increased 2,619 last year and now totals 346,962, a tabulation made public today by the Indian Bureau shows. Oklahoma still leads with 119,989 Indians and next in order with more than 5.000 each are Arizona, 42,941; South Dakota, 23,962; New Mexico, 20,834 California, 18,702; Minnesota, 13,920; Montana, 12,953; Washington, 12,664 North Carolina, 11,949; Wisconsin, 11,236; Michigan, 7,63 1; Nevada, 6,157 New York, 6,135; North Dakota, 9,818, and Oregon, 6,692. The figures do not include some 60.000 who have surrendered their tribal identity and are counted in the general population. Part III Lesson IX. — Read in Part III, Chapters XXVII, XXVIII and XXIX We now come to a very different phase of Utah history. It is the story of the development of our schools and other institutions of learning. "It is possible that no pioneers of America ever had a higher regard for learning and culture than the pioneers of Utah." Do you think this state- ment is correct? It would be well to start the lesson by reading certain parts of the Doctrine and Covenants. At least remember what is said in Section 93: "The glory of God is intelligence, or, in other words, light and truth." And in Section 130, we read: "Whatever principle of in- telligence we attain unto in this life, it will rise with us in the resurrection * * * * And if a person gains more knowledge and intelligence in this life through his diligence and obedience than another, he will have so much advantage in the world to come." So wherever the Saints located, they had dreams of educating their children, and the story of education in Utah is therefore a dramatic one. Compare the illustration of the first school in Utah with some modern school building. The illustration on page 299 was drawn by Mahonri Young, a grandson of Brigham Young, and one of America's most noted sculptors. Questions and Problems 1. Tell something about the ideals of the "Mormon" pioneers in regards to education. 2. Why was it a struggle in the early days to build schools? 3. Tell about the first school in Utah and something about Utah's first school teachers Mary Jane Dilworth and Julian Moses.

PROPHECY AND HISTORY 67 4. Tell about other schools of the early days. 5. Have you found out about the first school in your city or town? 6. Who were some of the first teachers? 7. Tell about some early day school experiences. 8. When was the University of Deseret founded? 9. Tell about the law which brought the University into existence. 10. What did the regents do to encourage the collection of books, maps, etc.? 11. Who was John Pack, and where was the old Pack home in the seventeenth ward at Salt Lake City? 12. Contrast the first University building with the beautiful Administration building at the campus today. The Latter-day Saints established a university in Nauvoo which was called the University of Nauvoo. While it had but a nominal existence, it was nevertheless expressive of ideals of the people. There were also grammar schools in Nauvoo. Let Wisdom's Voice Control O life, that brings a greater love, Oh, Nations of this stricken world, I bid thee come and dwell with me, I would you'd hearken unto me, To teach me how to live above I am the truth, I am the word, The frailest things that I may see. And what I teach is best for thee; In all my work in all my life [ am the life you all should live May love and kindness fill my soul, I am the light you should behold; And then in times of joy or strife, I'm here again to freely give, May I let wisdom's voice control. If you let wisdom's voice control. D life, so great, of love divine O, spirit of disarmament, The world at large has thought of To this free land we welcome thee, thee; So bring to us the Nations' front So may the scourges tune the mind And do make peace and harmony. Of those who say they will not see, When we have solemn council sought, And in these times of troublous gloom Do thou thy mystery unfold; Which by the prophets have been 'Tis then with joy and peace for told, thought May greater things replace them soon, We will let wisdom's voice control. And help let wisdom's voice control. Oh, great and worthy King of kings, When all are strict in tune with thee, The love divine within thy wings Will set thy chosen people free, To live the life of joy and rest With noble blessings many, So bear in mind, here, in the West, We will let wisdom's voice control. Mink Creek, Idaho. CHRISTEN HANSEN.