Solitary Place Made Glad - H. T. Davis

REV. Z. B. TURMAN THE FIRST PREACHER IN LANCASTER COUNTY-SALT CREEK CIRCUIT--GREAT REVIVAL--COON-MEAT--PREACHING TO "SPOTTED HORSE" AND HIS WARRIORS--THE CAPTIVE SQUAW` AND HER SAD FATE--A MUSH-AND-MILK TEA--INDIAN TROUBLES--THE NEW ULM MASSACRE.

S Rev. Z. B. Turman was so intimately connected with the early history of Lancaster County, and not only with the county, but the early history of the Territory as well, it seems eminently fitting that I should speak more fully with regard to him and his labors. There were many thrilling events connected with the early history of Brother Turman's work in Nebraska which can but be of very great interest and profit to the reader. At the second session of the Kansas and Nebraska Conference, in 1857, the Salt Creek Mission was formed, and Zenas B. Turman was appointed preacher in charge. The first sermon ever preached in the county of Lancaster was by Brother Turman. This was in 1857, and in the private house of James Eatherton, some twelve miles south of where the city of

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SOLITARY PLACES MADE GLAD

Lincoln now stands. The same year he preached the first sermon ever preached on the present site of Lincoln. Salt Creek Mission embraced seven counties, and Brother Turman established sixteen preaching-places. The settlements were sparse, and confined to the streams, and the distance from one to the other was often very great. Over these prairies, under the burning rays of the summer sun, and the fierce winds, blinding storms, and terrible winter blizzards, Brother Turman rode from settlement to settlement, and calling the people together in their rude dwellings, proclaimed to them the Word of life. All over this part of the State we see today the grand results of the sacrifices and toils of this noble man of God. The Church planted by him has arisen in beauty, grandeur, and glory, and we now enjoy its sacred privileges.
I have been intimately acquainted with Brother Turman for thirty years, and I have often heard him tell of his work in the State in an early day; but never have I heard a murmur escape from his lips. He has always been a genial, uncomplaining, happy, sunny-hearted minister of the gospel.
The winter of 1858 witnessed one of the most powerful revivals of religion under his labors, near where Louisville now stands, that was ever the country. The

singing, praying, and rejoicing could be heard for miles away. The people said, "The only reason why there were not more converted, was because there were no more people to convert." The revival swept the entire community into the Church--men, women, and children. During this revival, a young man by the name of J. B. Ford was most wonderfully saved. Brother Turman said of him: "He was the most powerful man in prayer I ever heard in my life. His appeals to the Father of all mercies were clothed in such eloquent and powerful strains, that it seemed heaven and earth were coming together." At the following quarterly meeting Brother Ford was licensed to preach, and soon after left the State and returned to the East. What the future history of that promising young man was we know not. For aught we know, he may to-day be upon the walls of Zion, preaching the "everlasting gospel." Waves of hallowed influence were started at that meeting that have been widening and rolling on ever since, and will continue to go on widening their circles and rolling on forever. "The good men do, lives after them." It never dies. It lives and moves, and its power is felt through all the ages. By. our words and looks and acts, we may send out an influence that will tell upon the happiness of men forever.
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During this winter there was no grain, and "Jack," Brother Turman's horse, had to eat potatoes. These he learned to eat with a relish, and he did nicely. At one time "Jack" was offered some old corn. It was so poor and musty, however, that he refused to eat it. Brother Turman ate bread made from the same lot of corn without making any complaints or asking any questions. In speaking of this, he once said to the writer: "We have reason; horses have not. We eat to satisfy hunger; horses, to suit their taste. We have souls; they have not. We ought to take the better care of their bodies." Not only did the stock fare hard during that winter in consequence of the scarcity of grain, but the people fared hard as well. Their tables did not groan under the weight of sweetmeats and delicious viands. Their fare was plain but substantial, and such as the people had they freely gave to their pastor. The good people invited him to sit with them at their tables, and often the only meat they had was raccoon. Whether he really relished the raccoon or not, I do not know. I am inclined to think he felt a little as the man did who was asked, after having taken a meal on 'coon, "Do you like it?" He replied: "I can eat it, but I do not hanker after it." Chickens were scarce. He never got any of these birds. They went to the more highly

favored ministers, who labored among more highly-favored people.
During this winter he received a request from "Spotted Horse," a chief among the Pawnee Indians, to go and preach to him and his people. Brother Turman obeyed the call, went out and met the chief, with his warriors, at their reservation on the south side of the Platte River, just opposite Fremont. He preached the gospel to these Red-men of the plains, He told them of God's infinite love in the gift of his Son. He told them the wonderful story of the incarnation; how Jesus, the Son of God, came down into this world; suffered; was crucified; died, and was buried; and on the third day rose from the grave, and ascended up into heaven! He told them of the tragedy of Calvary, and its attendant phenomena; how the rocks rent, the earth quaked, the sun veiled his face and refused to look upon the awful scene; how the graves opened, and the dead came forth! He told them that Jesus suffered all this in order that they, as well as the white men, might be saved. They listened with the greatest interest and the most rapt attention, and treated Brother Turman with the highest respect and the most profound reverence. The chief and all his warriors kneeled down during prayer, and looked upon the minister as a messenger from the skies. After the

services were over, "Spotted Horse" said: "We believe every word you say. Our forefathers had the 'Great Book' [referring to the Bible], but lost it." Spotted Horse was a man of more than ordinary mind for an Indian, but remained a savage and died the same.
Brother Turman was never maltreated by the Indians, although he very frequently met them, and often preached to them. But on this occasion he was very uneasy, and not a little fearful, not that they would do him personal violence, but that they would take all his clothing from him, and that he would be compelled to return to the settlements in a nude condition. This they had done with others, and he greatly feared he would suffer the same fate. They eyed him very closely, and with the greatest curiosity examined all his clothing. He was finally greatly relieved, however, by getting away with only the loss of his black cravat.
At one time, while visiting their reservation, he saw a young squaw whom they had taken captive. She was a Sioux, and had been taken captive by the Pawnees in one of their raids. The Sioux and Pawnees were bitter enemies, and were at war with each other. It was the custom of the Pawnees, when an Indian squaw was taken prisoner, to give her to any one of their men who might desire her for his wife. If no one

desired her, then their barbarous custom was to put her to death. In this case no one desired the young and handsome Sioux squaw for a wife. The poor captive was in the greatest agony. She knew very well what the terrible result would be. Brother Turman could do nothing. He did not dare interfere. A band of the Indians started to the grove near by with their victim, the poor captive weeping most bitterly as they disappeared. Soon after the Indians returned, but the girl was not with them. All was quiet. Not a word was spoken. The silence of death reigned throughout the Indian village. All knew the fate of the young and beautiful captive. She had paid the penalty of her captivity.
Such is life among the wild savages. How much they need the gospel! How long will it be ere the barbarous tribes of our world shall be lifted from their barbarity, and made the happy recipients of the refining, purifying, and elevating effects of the gospel? "How long, O Lord, how long?"
Along the valley of the Great Platte, up and down Salt Creek, the Blue, the Nemaha, Weeping Water, Walnut Creek, and Wahoo, Brother Turman first blew the gospel-trumpet. Along all these streams, and over the hills and plains of this vast region, he sowed the seed of gospel truth, and the seed sowed by him in that early

day was like a "handful of corn in the earth on the top of the mountains; the fruit thereof shakes like Lebanon." He saw the stately elk, the agile antelope, the fierce coyote, the mighty buffalo, roaming over the wild prairies where the marvelous cities of Lincoln and Beatrice now stand.
     The first Methodist class in Lancaster County was organized in Brother Eatherton's house in 1857. At that time Brother Eatherton said to Brother Turman: "Do you think this country will ever be settled up?" Brother Turman replied: "Not till the next comet strikes the earth." They imagined that ages would pass before this country would amount to anything at all. Many had serious doubts whether their farms were worth the Government price--one dollar and twenty-five cents per acre. But a wonderful change soon came over their dreams. This supposed worthless country has become one of the garden-spots of the earth.
     In 1859, Brother Turman was appointed to the Fontenelle Circuit. Here he found three men professing to be heralds of the cross, who believed that God from all eternity had foreordained whatsoever comes to pass. When they told him their belief; he said: "The cold tremors ran over me."
     Soon after reaching Fontenelle, having fully

taken in the situation, he felt deeply impressed that a revival of religion was greatly needed. He sent for Brother L. W. Smith, of Fremont, to come and assist him in a protracted effort. The meeting began with considerable interest. The Calvinists were present and took part in the services. Brother Turman was compelled, by ministerial courtesy, to treat them as co-laborera in the vineyard of the Lord. This was very hard for Brother Turman to do, and Brother Smith as well, after these Calvinists had proclaimed their belief in the "horrible decrees."
At an experience meeting one of these ministers gave in his testimony. He said: "I never was converted right out like many others; but my mother was a pious woman, and I naturally grew up into a pious state." Brother Turman thought religion was a work of grace, not of nature, and that men were converted by the power of God, and not by natural growth.
One of the ministers of the village invited them to tea. They gladly accepted the invitation, but when they sat down at the supper-table they were not a little surprised to find mush and milk instead of tea., Brother Turman was very much disappointed. He had his heart set on an excellent supper, and, as he never liked mush and milk, to be compelled to eat what he had no relish for at all, was really an affliction.

At this time there were serious troubles with the Indians. They had committed various depredations against the whites, and the settlers were constantly harassed by these marauding bands. On the south side of the Platte River, just opposite Fremont, stood a village of some four thousand Pawnees. In July, 1859, the Sioux came down in a body, attacked and completely routed them. The Pawnees fled from their foes, crossed the Platte, and passed up the Elkhorn River. Along this stream were a few settlers, and they were in the bounds of Brother Turman's circuit. As the Indians passed up the river they killed and drove away the settlers' stock, plundered their houses, killed some of the inhabitants, and committed many other depredations.
At the hour of midnight these outraged people reached Fontenelle, hungry, weary, and almost frightened to death. They told the sad story of the violence received from the Indians. The next morning the citizens of Fontenelle, sixty in number, armed themselves as best they could, and on horseback started in pursuit of the murderous savages. Brother Turman, fully believing the Savior's words, "They that take the sword shall perish with the sword," joined the company, and aided in bringing to justice the bloodthirsty criminals. They followed the In-

dians to a point some five miles north of where West Point now stands, and here they found a house belonging to a Mormon, in which were a number of Indians. Whether or not the Mormon aided the savages in their dastardly work is not known. They immediately surrounded the house; the Indians rushed out, and firing on the whites, wounded one of them in the arm. The whites returned the fire, and in the. skirmish succeeded in taking one of the Indians a prisoner. With him they started back to Fontenelle. Passing near the bank of the Elkhorn, the boys not watching their prisoner very closely, he leaped into the stream, and diving, swam for some distance under the water, then arose, and, reaching the opposite bank, made his escape.
Great, excitement prevailed, and it was generally believed that the Pawnees would at once begin a war of extermination against the frontier settlements. Governor Black was notified, and at the head of an expedition, composed of infantry, cavalry, and artillery, started in pursuit of the Indians. When he reached Fontenelle, Brother Turman entered the expedition as chaplain. Some distance beyond West Point the Indians were overtaken, and Governor Black demanded of Spotted Horse, the chief, why he had been disturbing the settlers. His reply was: "My warriors will not obey me." A parley ensued, and he
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was finally given the choice, either to give up the braves who had committed the depredations, and to pay the expenses of the expedition out of the moneys then due his people from the Government, or to fight. He chose the former, surrendered seven braves, and signed an agreement authorizing the keeping back certain moneys belonging to them from the Government. All but one of the braves surrendered made their escape.
     The expedition returned, and the troops were disbanded, and the Government paid the Indians all that was due them, leaving the expedition to pay its own expenses; the Indians thus faring better at the hands of the Government than the whites. This was the end of what was called the "Pawnee war."
     In 1862, Brother Turman traveled the Dakota Circuit. During this year what was known as the New Ulm Massacre took place, in which nine hundred whites were wantonly and in the most cruel manner put to death. Many of them were impaled on sharp stakes by the inhuman savages, and left to die a lingering and most painful death.
     While on this circuit he received into the Church Brother and Sister Wiseman, and at their home in Cedar County preached the gospel. Brother and Sister Wiseman were called to suffer what but few in this world are called to suffer. During the Indian troubles in 1863, Brother Wiseman

and Brother Turman joined General Sully's command, with other citizens of the county, and while they were absent and in pursuit of the Indians, Mrs. Wiseman went to Yankton, a few miles away. While away, the Indians attacked their children, and killed them all--six in number. Four were killed outright, the older one being a boy seventeen years old. They had evidently done noble battle in defense of their sister and brothers. Nancy, fifteen years old, lived three days, but never spoke. Her body had suffered the most brutal outrages from the bloodthirsty savages. The youngest of the family, a little five-year old boy, lay on the bed disemboweled, and when his mother came in he said to her, "Indians did it," and died.
Such were some of the thrilling scenes through which Brother Turman passed during the early settlement of the State, in laying the foundations of the Church.


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