HP'
|T\
THE LIBRARY
OF
THE UNIVERSITY
OF( ALIFORNIA
LOS ANGELES
One Hundred Years
of mormonism
A History of the Church of
Jesus Christ of Latter-day
Saints from 1805 to 1905
BY
JOHN HENRY EVANS, A. B.
Instructor in Church History at the Latter-day Saints' University
SALT LAKE CITY, UTAH
Third Edition
Published by
DESERET SUNDAY SCHOOL UNION
Salt Lake City, Utah
1909
JOHN 01 UHI
SHI
tc\^o
2-
ENDORSEMENT
Salt Lake City, October 27, 1905.
President Joseph F. Smith and Counselors,
President's Office, City.
Dear Brethren: — We, your brethren, appointed as a spe-
cial committee to examine the work written by Elder John
Henry Evans of the Latter-day Saints' University entitled
"One Hundred Years of Mormonism," respectfully report
that we have carefully read and considered the whole of said
work and find the facts therein to be true and correct as far
as our knowledge extends.
In style, the writing is plain, direct and simple, without
any marked effort at literary embellishment, and well
adapted, in our opinion, for a text-book in Church History
that can advantageously be used in our Sunday Schools and
other Church institutions of learning. We believe that it
will materially help our youth in their study of the great
latter-day work by making clear a number of points that
former histories written for the young people of the Church
have left somezvhat ambiguous.
Most respectfully, zve remain.
Your brethren,
Francis M. Lyman,
George Reynolds.
Joseph F. Smith, Jr.
610246
PREFACE TO THE FIRST EDITION
This volume was written primarily for the young men and
women of the Church, the sons and daughters, in the main,
of those heroic souls whose deeds I have undertaken to
relate. My constant aim, therefore, has been to make the
narrative as interesting as I could without sacrificing truth
and accuracy.
For the argumentative tone of passages here and there
throughout the book no apology, surely, will be expected,
in view of the pace in this direction which non-"Mormon"
writers have uniformly set. The most recent attempt, for
instance, at a story of the "Mormons" by an outsider is
little else than an argument, from cover to cover of its more
than six hundred pages, against the claims of the Church ;
and the animus of its author is not even disguised by
ordinary forms. But, indeed, as the reader will perceive,
in this respect I have followed my contentious "historical"
brethren only at a comfortable dog-trot, being satisfied,
generally, to let the facts speak for themselves without put-
ting myself out of the way to cast javelins after antagonists.
As to the sources of information, a word must suffice. I
have read every book, pamphlet, and article on the subject,
"Mormon," non-"Mormon," and anti-"Mormon," that was
accessible during the five years I have been engaged in the
preparation of this volume.
A committee — consisting of President Francis M. Lyman,
President George Reynolds, and Elder Joseph F. Smith, Jr.,
and appointed by the President of the Church — read the
entire work in manuscript ; and while disclaiming any desire
to shift upon these brethren the onus of responsibility for
\ I
tunit) tO tli.mk tin-in •
which the) hai i I and u lu< h I I. .
I o other fri< i
grateful ■ thr
without whi<
uld probabl) not hav<
J. H
■ I
PREFACE T< • 'l i; ' ■ EDITH
In this second edition I hav< tion
to the work and added an mdV x. Mm< t the onl)
changes arc verbal. To the ■
thousand I have nothing to add, i
these ch tid of my gratitude to tl thr
kindly reception my work has I
Sail lake City, March 2. 19
CONTENTS
Chapter
I.
Chapter
II.
Chapter
III.
Chapter
IV.
Chapter
V.
Chapter
VI.
PART FIRST
OPENING OF THE NEW DISPENSATION
Light from Heaven 1
The Other Sheep 37
Whispering from the Ground 51
The American Bible 73
From Out the Wilderness 104
Not of the World 112
PART SECOND
ON THE BANKS OF THE OHIO AND THE MISSOURI
The Land of Shinehah 121
Zion — Past, Present, and to Come. . . .135
As the Stars Differ 150
Zion is Fled 166
Hope Deferred 182
In Spirit and in Truth 195
The Place of the Judgment Seat 211
Traitors and Friends 226
Heralds of Grace 235
Missouri's Blood-Stained Escutcheon. .253
Chapter
I.
Chapter
II.
Chapter
III.
Chapter
IV.
Chapter
V.
Chapter
VI.
Chapter
VII.
Chapter
VIII.
Chapter
IX.
Chapter
X.
[. Rising from I
u-r [I. "Across I :
Mi \ Lull m th(
' .
\ J
\ I ! ' • I ■'"■
\ II i he Voii
( liapter VIII. l he Las! I >a
PART 111
( Kill
( 'ha:
I.
ivard Hoi .
Cha]
II.
Cha]
111.
A Ram ii
Chapter
IV.
To the Inland S
■ ter
I
Cha]
II
Chapter
III
i "h.v
I\
Cha:
V
\1
PART FIFTH
111!' U
A Battle with I I
( >n to the South!
A •T"lv" in the N
A Long Wait for tlv
The i the I'iv': I
ittered Fragments
One Hundred Years of Mormonism
PART FIRST
Opening of the New Dispensation
CHAPTER I
LIGHT FROM HEAVEN
"Mormonism" very properly dates its beginning from an
event — the most important in its history — that occurred in
the western part of New York State in the year 1820. But
before passing to a description of this opening scene, it will
be proper to call attention to a few points in the general
condition of the country at the time, in the state of society
and religion that prevailed in the particular region where
this event happened, and in the antecedents and boyhood
of the principal actor, Joseph Smith.
The Country in General.
Our nation was then in its infancy, for not more than thirty,
one years had elapsed since the adoption of the Constitution,
Speaking in general of the period from 1789 to 1815 — and
but slight modification need be made for the succeeding five
years — Fiske terms it a third-rate power, and observes fur-
ther that "in population and wealth it was decidedly infe-
rior to the Belgium of our day, and about on a level with
Denmark or Portugal." The inhabited part of the country,
over which were scattered nearly nine millions of people,
formed almost a perfect triangle, with the base lying along
the Atlantic seaboard and the vertex in Central Missouri.
uine "i •
iK-in^ waked into grain fi<
• quiet "i tl
:<• din of popul
: ti\ the
• ifle in the hai
mget "!• Indian attacks, but I
and stealth) red man
I of civilization.
In other i to tl
who lived during the first feu
century a differeni which u
who see the dawn of the twentieth. Philadelp
lined fewer than fift) I inhabit
and New York, Bo ton, and Baltimore followed wil
-mailer population. < >f these four cities the fii
the tradii The locomoth
an idea in the brain of th<
had only within recent years performed the incredible
of launching the fii of the
Hudson; and it was to be mai re time and s\
were to be annihilated by the electi raph. 11
I was slow and difficult, being
■ back and «ch, the ru<i*
not having come neral use, "It took a wee
Fisk i from 1 New York in | lach.
and all large rivers, SUCfa as the Connecticut, had T
ed in boats, as none of them had bridges." lit
there prevailed ir. each part of the ount: neral
LIGHT FROM HEAVEN 3
ignorance as to what was going on in every other part. No
national sentiment, like that which unifies the nation today,
bound together the different States into a compact whole.
People moved about very little, except when they sought new
homes in the West. Travel to foreign countries was rare ;
during the earlier years of the century, a stranger's presence
was always remarked upon in the streets of Philadelphia,
and a man who had been to Europe was the object of univer-
sal envy and curiosity. Balls were given only in the larger
centres of population ; very little attention was paid to music,
the harpsichord being the favorite, if not almost the only
musical instrument commonly in use. Theatres were rare
and almost universally disapproved as a source of public
amusement. Imprisonment for debt had only recently been
abolished by law. By far the larger number of those mar-
velous inventions that have done so much to bring the ends
of the earth together and to raise the masses to a higher
plane of living were yet a long way in the future. In our
day everybody reads, if it is only a newspaper or a poster ;
in that early period, few books, none by American authors,
found their way to the book-shelf of even the "best families,"
and the day of the newspaper and the magazine was but just
beginning to dawn.
If we glance at a list of the public characters in 1820 and
thereabouts, we shall find a good many names that are
familiar to the lips of every American schoolboy of our day.
The august figure of Washington had indeed disappeared
some twenty years since, but there remained others who had
performed a lasting benefit to the New Republic in the recent
struggle for national existence. Some of the men who had
signed the Declaration of Independence and framed the
Constitution, might still be seen on the streets. Jefferson
and John Adams had yet six years before them ; the death
of Chief Justice Jay was not to occur till 1829; Andrew
■
•
Madison, the famou
in hi
islature . t this time
• into pi
celebrated trio, V>
thi- .
ton Irving, "the first ambassador of
rid to the Old," had jusl made a name ii
the publication of his inimitable Sketch Book.
Across the \\a!< some n tables. Geoi
rth occupied the !. The
Of Waterl o was the most con-pic- tire in th<
army and politics; and Napoleon, who bul i
.-. the combined f< »rces of E
last days on the lonely island of St. Helena. Keats had
published his "Endymion," Shelley his "Skylarl
C1«hh1"; Byron had become the lion of Enj
publication of those exqui aan lyri<
eclipsed the I "Marmion*1 ai
Lak< iking out in another and original fiel
just written one of the greatest '. I
language; and Wordsworth and Col
flush of tluir literary can
One other fact in die record of
ial mention. The administration of Monroe, wl
includes the year 182 1 by hist
Era ■ I Feeling. The nation t lifting
after the depression and hard time- of the preceding
years. And now for the only time in the hist :' our
country, not only before this year, but since, ■ was
altogether cl< lineal cloud-. In the election of I
— the very year we are now considering — there wa* on!-
LIGHT FROM HEAVEN 5
presidential candidate before the public, James Monroe ; and
he was permitted to take his seat for a second term with
only one vote against him, and that merely because of a
romantic notion entertained by one of the electors that
Washington should not be deprived of the honor of having
been the only President chosen without a dissenting voice
in the electoral college. It should be noted further that a
new direction was given at this time to public affairs ; for
primary questions from now on were to grow out of a
universal desire for internal improvement, instead of war
a> in the past.
Western Nezv York State.
The western part of the great Empire State was then in
every essential particular a pioneer district. Within the dec-
ade lying between 1810 and 1820, immigration had brought
into existence three hundred new towns and sixty new vil-
lages, requiring the organization of eight new counties. This
part of the country, thinly inhabited as compared with parts
lying eastward, was then covered by a heavy growth of tim-
ber, which the farmers were busily engaged in removing as
they had need of the land. The people, though possessed of
the characteristic shrewdness and energy of Yankee pio-
neers, were mostly illiterate ; being, in fact, such a class as
even in our day have been seen to push into new districts.
Their mode of life was proportionately simple. Most of the
houses were small and rudely constructed, having been hur-
riedly put together of unhewn logs but lately standing in the
forest. The homely meal was cooked over the old-fashioned
fireplace, and eaten from wooden or pewter dishes. The ex-
cessive cost of transporting merchandise from one part of
the country to another made it necessary for the westerners
of this period to content themselves with few articles of lux-
ury. Educational facilities, as might be imagined, were
Hi SDRI
■
"sunning lik< ir," b) the count- !«■, with little
•r furnishing than a few split
en i" and ben* I < I
quentl) a man of small learning, taughl i
pittance, boarding and lodging with each pati I the
ling t'> the number of children in t;
The family library consisted usually of th<
• ess, R< »llin' Indent History, ; nd the well I
r and r< ader. News from the resl
confined mostly to what could be learned from th<
<>r even the- monthly newspaper, which, <••.■
ularity of the mail service, had not unlil
weeks on the way. In short, the life of thi
Mew Yorker of those days must hav< tially
the same as that which
our western district- far removed from
with the conveniences resulting from modern \n\
■ racted.
Religion pla> ed re i rtanl
Americans during th< firsl
century than it d \nd thi< was true in
sense of the western ;
went to church and re
■ d upon witl not
of mind winch Openly ir. n. but thai
which fin
than in g church. Relij
I more d
tendon than the fundamental doctrim
any matter of great moral There se-
dition, many people :tual
and mar f divine
the New Testamei
LIGHT FROM HEAVEN 7
ancient Church, should be received in our day ; but this idea
was by no means peculiar to this locality. Revivals, when
there occurred a lapse in spirituality, were prolonged and
enthusiastic. Historians of the period have given us graphic
pictures of how the people deserted their farms in the busiest
season of the year for whole days together and traveled
many miles in order to attend a revival meeting. The at-
mostphere of this particular region was therefore highly
saturated with religion.
During the winter of 1819 this religious spirit broke out,
in the neighborhood of Manchester, Wayne county, into a
revival of unusual proportions. All the churches in that part
of the country joined in the work of conversion, it being the
understanding that, in the end, the converts might embrace
the sect of their choice. This revival extended into the
spring of the following year. It began, we are told, with
the Methodists, but spread from them to other churches
and from the town of Manchester to adjacent towns, till
the whole country for miles around presented a scene of the
wildest excitement and confusion. And this work was con-
tinued till everyone that had not "experienced religion"
had been either converted, or had shown himself to be
beyond hope. At the time when the excitement ran highest
and all denominations were striving for one common object
— namely, the securing of the necessary change of heart in
the sinner — good enough feelings prevailed among the
members of the various churches. But when the time came
for the converted to decide what sect they should join, all
this peace and harmony strangely disappeared. Each party
being anxious to increase its own following, there was a
rivalry of claims, which, pressed as they were with bitter-
ness, tended to confuse the minds of sincere converts. Some
cried, "Lo, here is Christ!" and others, "Lo, there!" until
the wisest might well be puzzled to know where the truth
I
IS) . I'.nh |4 tolled it. o\>. ii v :: ' d dc
I the virtui
vivals mighl have accomplished in th> turning men
fron ns and dire* ting thei ps in tt*
was unhappily transformed into rm hi the
strife that followed; for it was impossible but that
• i ii tne pari of I
generall) . would the mind
those who earnestl) sought th<- truth, as t.» the j>T'
amount of divinit) : be found in ai
prevailing religi ds.
The Smiths and the Minks.
At this time there lived it Manchester a family wh
was destined t" be pronounced f< i vil whei
the word "Mormonism" might penetrate. Thu
Smith family. It consisted, at the time, of the pat
h and Lucy, and eight children, whose nan
AK in. Ilvruin, Sophronia, Joseph, Samuel, Wilham. <
(.•rim-, and Don Carlos. According t<> all accounts, tl
poor, though their poverty was not thai which
mark- the lazy and shiftless, but I kind which
characterizes all ptoi • . • . be father and
the older boys worked '>n their newly-purchased farm, clear-
ing and otherwise preparing it for cultivation, while the
mother helped to furnish provisions and replenish the small
-took of household furniture by paintii
for tables, stands, and similar art
. hard-working and economical family.
They had not, however, always lived at Manchester, nor
had they always been thus {><><>r. Theirs had 1 life full
of strange vicissitudes, which they had been unabli
prehend while passing through them, but the value and
meaning of which they came to >ee clearly enough in the
LIGHT FROM HEAVEN V
light which subsequent events reflected upon the earlier part
of their lives. Tunbridge, Orange county, Vermont, had
been their first home. Here it was that Joseph had met and,
in January, 1796, married Lucy Mack.
The Smiths and the Macks had for several generations
been counted among the most thrifty and respected farmers
of New England. Their genealogy stretched back into the
days of early immigration to America, and both families had
furnished to the Colonial and Revolutionary Wars brave and
earnest soldiers whose blood, mingling with that of their
compatriots, fertilized the soil whereon was to spring up the
tree of liberty and equal rights. The early home of the
Smith family was in Massachusetts ; that of the Macks, in
Connecticut, from which States both families had been
driven by reverses in fortune.
Lucy's grandparents had been well-to-do while living in
their native State, and her father had received, therefore,
a tolerable education. It appears from his biography, com-
j)osed towards the end of an active life, that Solomon Mack
was a man of energy and character, with a faculty for nar-
rating his military exploits in a manly and entertaining style.
He served with credit in the Colonial Wars and also in the
war with England. At the age of twenty-five or six he mar-
ried Lydia Gates, a school-mistress, the daughter of a well-
to-do family. To this couple were born eight children, in-
cluding Lucy, several of whom became men and women of
more than usual ability. Stephen, a man of no common en-
ergy, business acumen, intelligence, and patriotism, won hon-
ors in the Revolutionary War. Subsequently he settled in
Michigan, where he became one of the founders of Detroit,
and where he afterwards owned and operated large and suc-
cessful mercantile establishments, and held political posi-
tions. It is related that while residing at Tunbridge he and
his partner in business gave Lucy one thousand dollars as a
1
.ill i.
1 [ampshire, jusl
ndence, ■
mai ; ied
. uc find her exhibil
that indii
the Smith famih , not
English des< earliest Americ m ]
Smith. !.. me from England Ik •
nteenth century. It appears that
by their nei|
in this world . eral of their nun
I voluntary and honoi
:ii.il Wars and in I
A letter written by Asael Smith, grandfathi i
. friend in Massachu
amount of inl • i erit) . in I
ter, and a faith thai
■ •
the best famil
gth of the i ■
male side of the house — they
growing nation. The strei
the Mack-, there! ' the
jetic and suco - fill tiller
le which constiti l
. and i »f any natj
Moreover, the records of 1
and well
.ul firmly ai
Lv< »red t their liv<
■
LIGHT FROM HEAVEN 11
that in both families there were men and women who were
considered heterodox in some respects by their contempo-
raries. Their faith was not, therefore, of that unreasoning
kind which accepts unquestioningly every religious tenet
merely because it happens to find a place in some particular
creed. Instances are recorded of the simple faith and devo-
tion on the part of the younger Joseph's ancestors, on both
sides of the family, that are touching and beautiful. Jason
Mack, as we have already stated, was a preacher and mis-
sionary, though unorthodox in some respects; he believed
''that by prayer and faith the gifts of the gospel, which were
enjoyed by the ancient disciples of Christ, might be obtained
by the followers of Jesus in modern days." A very pathetic
description has been left us of the piety of the sisters Lovisa
and Lovina Mack under the shadow of an early death ; and
fragments of verse remaining attest the poetic, as well as
the religious, inclination of the latter. In one instance,
there appears to have been a distinct premonition on the part
of a member of the Smith family — Asael, the father of the
elder Joseph — concerning the work which the Lord was
about to establish. "It has been borne in upon my soul,"
he is known to have remarked, "that one of my descend-
ants will promulgate a work to revoluntionize the world
of religious faith." This premonition he lived long enough
to see partly realized, for shortly before his death, he was
presented with a copy of the Book of Mormon, which he ac-
cepted as a divine revelation, "and with the light of inspira-
tion which sometimes illumines the mind of man as the veil
of eternity opens to his gaze, Asael solemnly warned his
attendants to give heed to the book, for it was true, and
its coming forth heralded a renewal of gospel light."
At Tunbridge where, as already noted, Lucy had met
Joseph while she was on a visit to her brother Stephen, the
couple were married, settling in easy circumstances on their
12
..•■,.
cph rented h :
■
w I in. ii at the tunc commanded a high
this arti
I [ad no ill-fortune u
times ti. nl of lu^ investm
nd" and "neij
the profits and the original sum, K n in con
involved in debt I • • pa) th< l him
on this ami other accounts, he sold )u> farm at much
than its real value; and the mone) tl ether
with Lucy's man fl of one thousand d which
she had carefull) treasured, served t" liquidate all their in-
debtedness. But th- left penniless, though v.
■ and conscience of which they bad
i led. 1 hiring the nexl
og the borderline separating New I!
am! Vermont Among the t >wns where the
■
ler horn
industry and economical livii
urably brought back their former
their growing famil) \ roved t'" a drain on their
lure of ci •
in the neighb
I, dr^vc them ultimately fi
. which, a^ we h .. . was tin
listrict Tl
re, with characteristic
;'.ic father, assisted hy hi
oi clearing more than a hundred acres of land. This farm
had purchased and were ■ . but
ncnt,
LIGHT FROM HEAVEN 13
and also because of a technical question concerning the
title, they lost everything, and were compelled to make a
new home. Hence, after having lived at Palmyra for two
years, the family moved to Manchester, where, it seems,
they were prospered more than at any time since their mis-
fortune at Tunbridge. This removal occurred some time in
the year 1817.
Such, in brief, is the history of Joseph Smith's anteced-
ents. But anti-"Mormon" writers have labored most as-
siduously to wrest from these simple facts a testimony of
low birth, ignorance, and indolence. The pious nature of
these deserving people has been stigmatized as religious ec-
centricity and credulity ; the frequent removals of the Smith
family as vagabondage ; their unfortunate reverses in a
material way and their unpretentious efforts to regain their
prosperity, as soul-bankruptcy and mere shiftless incapacity.
And one would be led to think the whole race of Smiths and
Macks entirely destitute of a single virtue. Two things,
however, the reader must bear in mind as he peruses this
gloomy catalogue of short-comings ; first, that it was com-
piled by those who not only took no pains to hide their ani-
mus, but openly avowed themselves enemies of the "Mor-
mon" people and their creed ; and, second, that it was con-
ceived at a time when these enemies felt it imperatively nec-
essary, as an effective weapon against the Church, that the
originators of the new religion should have borne a bad
name among their neighbors. For confirmation of the first
of these statements we have only to look into any of the
numerous and bulky volumes by anti-"Mormons." It will
then be perfectly clear that these charges against the char-
acter of the Smith family, were conceived in bitterness and
disappointed hate. And if any proof of the other statement
were asked for, it would be necessary only to make a list of
the points in evidence soberly put down in what purports to
LUthenticated and unbta ed hi
its b) out
n with ii
family ai the
tition "i pun
"i persons enfi
.it tbe pressing invitation ful and
■
w ith the Sum!)-, which, i:
1 away from their :
In the la ' le Battering and conciliatii
"inquirer/1 but more especially his
that doles «>ut with surprising
volubilit) rose-colon it the Smiths, which are
themselves the strongest evidence at 01
understanding of those v. it in the tir-t in-
stance and of the total lack ience on
who repeat them in work
• ■ icai
We have t: I been thus particular in i tiic
dium upon honorable nan.'
■.hat strange, yet simple and wit!
the Lord employs to accomplish ecting
man. We n; . this brief nan i their c!.
I lives that ( I using th' fot the
•f trair. Smith family for the labor be
about to require of them, and also <>f bringing them
the scene oi the Joseph's future activity.
It is not, however, with the Smith family, a> such, that we
: rimarily concerned, but rather with one of it- men-'
LIGHT FROM HEAVEN 15
Joseph Smith, Jr., the fourth child, was at this time (1820)
only a little more than fourteen years of age. He had been
born on the 23rd of December, 1805, while the family was
living at Sharon, Windsor county, Vermont. Concerning his
life before this fourteenth year but little is known. It is re-
lated that when about seven years old he was afflicted with
a fever sore on his leg, which nearly caused him to lose that
member, but through an operation, in which, however, it was
necessary to remove several pieces of bone, the leg was for-
tunately saved. He worked like the other boys of the family
in assisting the father to make a home at Palmyra and at
Manchester; so that he had been inured to daily toil from
the beginning, and early made to know the significance of
hardship and privation. During the winter months he at-
tended the village school, where he learned to read, to write,
and to do simple sums in arithmetic. Of the other branches
taught even then at the best country schools it was not his
privilege to learn at the time. At home he was taught by
precept and example the value of faith in God and devotion
to duty in his dealings with his fellow men. The early age
of fourteen brought Joseph a studious habit and thought-
fulness beyond his years ; and in consequence he was highly
respected among the neighbors.
The Smith family, being, as we have shown, of a re-
ligious turn of mind, naturally took a deep interest in the
revival which occurred in the vicinity of Manchester and
which we have already described. Four members, includ-
ing the mother, joined the Presbyterian faith. Joseph, like
the rest of the family, was profoundly affected by the excite-
ment over religion, but, unlike them, was in doubt as to
which of the churches was the true one. At first he was
somewhat partial to the Methodists. Young as he was, he
saw clearly that not all the sects, separately or collectively,
could be the true Church of Christ, though he does not ap-
1(.
the truth. II
being iblc to ai i
t\ c ii- red vi hich
from his mind .m<i plant*
■ 1 and the ^ hurch ol
. / Glorious Rev >d.
1 hiring hi uncertain)
qnenl recourse to tj u Scriptures, hoping t>> find th-
ething that would set hi- mind al resi tin-
perplexing Bubjecl <>i religion. And b
appointed. I da) while reading in th<
James he came upon the words: "It .
dom, let him a-k of ( •■• "I. I
raideth not; and it shall be given him."
burned themselves into hi- bouL It was hkc a sudden flash
from heaven in the mi<l-t of unpenetrable darkness, ric
been wandering in the Mack:.' ght, but now he
able to pick out his way with ease, ll
in the boy's life, a parting of th<
by the fin the words to his case. \\ \ I I
cient apostle hail written them with ly in
mind. He lacked wisdom; for which of all the conflicting
churches to join he did not know. Bui here was the t;
i f tnd pointing the way; here was a pledge from the
Almighty that he would obtain wisdom merely for the
ing. Doubtle ted. Wh I, would
SO? Had DOl t. n been going
on for hundreds of years, and had r,
too, been read time and again by countless milii< •
doubts respecting the truth, of the sects had been a- great
as his own"' And yet. it seemed, no one. not even the
preachers, had tested the divine promise in this ]
LIGHT FROM HEAVEN 17
had they read them without believing? At all events, he did
not disbelieve ; he had no questionings in his soul respecting
the amount of dependence to be placed upon the word of
God. And here, we may add parenthetically, is the most
positive evidence of the purity and faith-producing character
of his home atmosphere. The more he thought upon the
passage and on his own condition of spiritual uncertainty,
the more he was impressed that he ought to seek the Lord
in prayer.
Accordingly, one bright morning in the spring of 1820,
he retired to a grove near his father's house. Upon reach-
ing a secluded spot, he looked around him to make sure
that he was alone. No doubt he felt deeply the awfulness
of the situation. The deep-breathing stillness of the woods
and the loneliness only added to the solemnity of the hour.
Silently the boy knelt upon the ground and began to pray
aloud. Suddenly, he was seized by an unseen power which
entirely overcame him — not an imaginary influence, but an
actual being from the invisible world of evil. Thick dark-
ness enveloped him. His tongue was bound so that he could
not utter a word. In an agony of helpless terror he cried
in his soul for God to free him from the grasp of this fright-
ful power. At the moment of his greatest despair he beheld
above him, through the darkness, a pillar of light, which in-
creased as it approached till the place was brilliantly illumi-
nated, and the tops of the trees looked as if they would be
consumed. The next instant, the enemy of his soul departed.
"When the light rested upon me," he says, "I saw two per-
sonages, whose brightness defy all description, standing
above me in the air. One of them spake unto me, calling
me by name, and said, pointing to the other: This is My
Beloved Son, hear Him.' "
Joseph's object in going to the grove to pray was that he
might inquire of the Lord concerning the right church. As
■
ti.'ii.
The) are all w n »n
1 he professors 1
near me with their lips, but theii
1 hrv teach for doctrine tin- command
ing a form of godliness, thi
Again hi- was forbidden to <
them. "Many other things" v. ■■ \ to him at I
hut we are nol informed, neither
what the) were. Doubtl< told that in d
the true Church should h hed on the earth
if faithful he should be instrumental in a
ration.
Such arc all the details concerning what will boi
enerally rej I as the most ii
: v of the world, excepting alone tl
I in the pei of our I • hrist tl
eminently the event
in the meridian of time. And like- tin
to live in the flesh — a circumstance so hui
as not to attract the notice of the great- t:
of modern days will acquire th the silent
time; while the comparative!) pel
the world's life, such a- t' ant king, I
founding of a nation, or the di
principle, will imj ly but none the less sure!)
their proper level, leaving this ma
ing above these merely local events resplendent with an
ever-increasing halo of gl
Vision.
Naturally enough, Joseph felt as if he nueht to
LIGHT FROM HEAVEN 19
cate these facts to others that they, too, might rejoice ; for it
did not occur to his unsophisticated mind that any religious
person would question his experience, much less deny the
need for such a revelation, and least of all that any ill-will
should be borne him for what he had seen. His own familv
were the first to whom he related the vision. With them, of
course, he found belief and sympathy. Afterwards, when an
opportunity presented itself, he told the circumstance to a
Methodist minister, who had probably manifested an interest
in the conversion of the boy, and from whom no doubt
he confidently expected belief and good will. But the pious
man treated his communication "not only lightly, but with
great contempt, saying that it was all of the devil, that there
were no such things as visions or revelations in these davs.
that all such things had ceased with the apostles, and that
there never would be any more of them." To others also he
must have related the vision ; for he says, "I found my tell-
ing the story had excited a great deal of prejudice against
me among professors of religion, and was the cause of great
persecution, which continued to increase."
This Methodist minister's attitude towards him was the
attitude of people generally in his neighborhood. He verv
likely had imagined that he would be doing an inestimable
service to his fellow men by telling them how his own doubts
had been resolved as an example of how they might resolve
theirs. But his neighbors did not look at the matter in the
same light. Only his family believed him. Everyone else
reviled and persecuted. What this persecution consisted of
he does not inform us ; doubtless it was jeering and vilifica-
tion, the social and religious ostracism of himself and his
father's family. The preachers, who had so recently been
at cross purposes with one another over their individual
share of the converts, now so far forgot their bickerings as
to unite in holding up to public ridicule a boy scarcely fif-
I
him "li • l>l
" It caused m<
peaking of this time, ".m<l often
it was that an
■
btaining .1 scant] maintenance b) hii dail)
be tl ienl im|
attention of the | i lit- most populai f the
and in a mannei • in them a &p»i
i reviling. But
was, and it was often the cau
However, it was nevertl
a. I have thought since, that I felt much like Paul,
when he made his defense before King Agrippa, and n
account of tl he had when he saw a h^lu
lu-ard a voice; but -till there were fe>* wl him;
some -aid he was dishonest, others said \u was mad; an
ridiculed and reviled, But all this did n
reality of hi> vision. He had seen a vision,
ami all the persecution under heaven could n<«t nal
and though they should |
yet he knew, and would know I . that he had
both seen a light and heard a v< unto him, and all
the \\<>rld could not make him think and I
was with me. 1 had actuall) seen a light, and in
midst of that light I saw two pen
•. speak to me; and though I • 1 and i •
t<>r saying that 1 had teen a vision, yet it a
while they a me, reviling mc. and speaking
all manner of evil against me, falsely, for so saying, !
led to say in my heart. Why persecute t>>r telling the truth?
I have actuall> seen a vision, and who am I that I can with-
stand r why doe- the world think to make me deny
LIGHT FROM HEAVEN 21
what I have actually seen ? For I had seen a vision ; I knew
it, and I knew that God knew it, and I could not deny it,
neither dared I ; at least I knew that by so doing I would
offend God, and come under his condemnation."
Significance of this Revelation.
This first vision of the Prophet's constitutes the groundwork
of the religious movement inaugurated by him. With it
"Mormonism" falls or stands, according as this vision is
false or true. If this be a figment of Joseph Smith's imag-
ination, then our religion is what its detractors have always
declared it to be — a soul-destroying imposture. But if, on
the other hand — though our opponents seem not to have
considered closely enough this other alternative — this rev-
elation is a reality, "Mormonism" alone of all the religious
organizations of the world is the true Church of Christ. It
is a tremendous conclusion, but there is no other that can be
drawn ; there is no middle ground. Here, then, is the main
reason why "Mormonism" presents to the world such an un-
compromising front, why it cannot affiliate with other sects
and parties on common ground, and why, in part, it is fought
with such unmitigated bitterness. But this vision, moreover,
is luminous as are few external facts in our annals. It lays
bare a group of ideas the bigness of which cannot easily be
overestimated, and opens a prospect for others, larger still,
which the human understanding struggles in vain to en-
compass. All the great fundamentals of our faith are here
— those basic principles of progressive religion for which
"Mormonism" stands and which distinguish it from every
other religious creed. It is not my purpose, however, to
establish the grounds of belief in this great revelation. That
is not needed. The beautiful and perfect superstructure sub-
sequently reared, proves conclusively the substantial charac-
ter of this its foundation. It is the intention, in this section,
d by th<
ft
'!»'- Illl!
him for his i
It
■
ami a-< h- linst tin
his mother, i
the c f it. He 1
added shortly : *'l have learned I
in i- wrong." And inde< i the
greatest of all authorities. Bui he ha i k
ther churches and rel .verc
— such was the
c II- »ly Pel sonage — '
Not that the churches had in them no truth.
no devout people on the earth. Thei
some truth in all the churches, and th<
each of them thousands
hich the) depended uj
i with numerous rites and
in the New Testament, in
days, <>r in any revelal r than tl.
. all the;:
without divine authority, those thai
that were- not, correct in form. Like the Jewish rcl .
: Jesus, modern Christianil
me of the form- of the prim.
notwithstanding almost ; a mean iving
• man h.
ad officiated in a relig
had "taken thi
it must have a] lith after this
LIGHT FROM HEAVEN 23
revelation ; and it had the effect of settling his mind as to the
important question which he went out into the woods to ask.
Joseph had learned, too, a most valuable lesson — the
first lesson, in fact, of both theology and religion — which he
was to profit by greatly during the few troubled years that
were to remain to him in life, and which would be of ines-
timable value to the religious world generally had they been
disposed to avail themselves of it. In the long course of the
Christian Church, from the days of the apostles to the pres-
ent, quarrels and schisms over theological tenets had turned
men's minds from the practice of the virtues inculcated by
the original faith. Councils of the Church, the writings of
the fathers, the decrees of popes, the discussions of uni-
versities, and even the inspired words of the New Testa-
ment had been vainly resorted to for light upon the subjects
in dispute. None, it seemed, had gone to the real source of
wisdom — new revelation from God. But Joseph had learned
how little dependence was to be placed in men. And so
in his simplicity he had appealed to the Lord. Hereafter
he would not hesitate where to go for guidance when
any question of vital importance was involved. No marvel
that, in later years when he had further tested the divine
promise in James, he could remark upon the readiness of
the Lord to instruct those who diligently sought him in
faith.
It may be accounted by some a matter of small moment
that Joseph Smith should never have belonged to any of the
churches of men. But I do not regard it so. On the con-
trary, I have always deemed it profoundly significant that
this revelation came to him when he was on the point of con-
sidering which of them he ought to join. His parents, and
his antecedents for generations, though devout people, had
taken little stock in the creeds. They endeavored through-
out their lives to surround themselves and their children
with I make :
the) held aloof from th<
iU 111
a religious way- .m«l the bin would
and more nil row big in * m
the young boy might n less fit foi hi
Restorei I here would hav<
scion influences at w<>rk th< [ which would be
to narrow hi^ usefulness an<l benumb his religii
I kxibtless he had lu-< short
not have been
unrated with a false creedism. li
r as in!'
concerned, t lish the w i
ordained him. I lis mind was I
than either would have been had his life and th I
enitors been circumscribed by I
1 insist, there seems to have been a Pi
not having been a member
equently to pronounce an abomin
• the Prophet of the Last and i
required a more direct and personal qualification than n
lv to know that none of the churches On the earth
true, or to be informed concerning: the proper source oi
m.
Winn, after the ascension of Je le nece-
incy in the quorum of the Twelve i
Judas, it was imj • that a man be ck
who could testify from persona] knowledge of the mi
(rations of Messiah in the flesh and of his resurrection :
lead The apostle Peter, in his address to those who
had been called together for the election of a new ap
declared that "of these men which have compatiied with
us all the time that the Lord Jesus went in and out among
LIGHT FROM HEAVEN ZO
us beginning with John the Baptist, unto that same day he
was taken up from us, must one be ordained to be a witness
with us of his resurrection." Subsequently, when another
apostle — Saul of Tarsus — was to be chosen, and it happened
that the person on whom this great honor and responsibility
were to rest had not the benefit of a personal association with
the Lord in the flesh, a special revelation of the risen Jesus
was granted him. Now, why were only such men chosen for
the apostleship as knew beyond a doubt that Jesus had risen
from the dead? Obviously, because this was the one thing
always in question, among Jews and Gentiles alike, when-
ever the apostles taught the gospel. All else in the new re-
ligion revolved around this point and derived its meaning
from it. If this could be proved, men would yield their be-
lief. And so God provided the world with men who could
testify from personal knowledge : "Him whom ye delivered
up to death, God hath raised from the dead ; whereof we are
witnesses!"
And does any one suppose that this Special Restorer of
the gospel in our age would require a loss definite and pos-
itive qualification? He was to usher in the Dispensation of
the Fulness of Times in which, according to the prophets,
God "might gather together in one all things in Christ,
both which are in heaven and which are on earth." It was,
moreover, to be the Dispensation immediately preceding the
Thousand Years of Peace and the Personal Reign of Christ
on the earth. Then, too, he was to encounter wickedness in
high places, unbelief in the Bible, in a personal God, and in
a future life, and the scoffs, jeers, and opposition of his fel-
low men, to an extent that few special witnesses have en-
countered whom God has sent to earth. Besides, he was to
come to an age the proud boast of which was that it had
made greater progress in knowledge and general civilization
than the world had made in all previous time ; and his con-
temj oral
' ■ ■
f whai
•it qualificati
a mission. Anything
'■l have I
tain the weight of unbelief, ridicule, an
• • heap upon the
Had his attitude toward the
found* >! alone on a deduction of I
Upon the inter; ret.iti-n of a Scri] ' cer-
tain and evident, the antagonism
! by the whole world might well have
in his career that he mighf n his
-oul respecting the strength and I b
tions. 1 le would then ha
annuo the grounds on which
■
— he felt no need of any. He had no prci
for what he I
ming. \\ : :• he did, and all that he I
State a tact — There is a per-.:].;! n and
ken with him! If anything in human experience is
tin, then this Revelati< n v
In addition and
Up around thl
the : rued the
rinity," and the
-the id'
forth with such singular cleai
rect these wrong notions
therefore, in view of all these things, thai tl
Prophet, the Elias, should receive
LIGHT FROM HEAVEN 27
ently glorious and magnificent revelations ever vouchsafed
to man — that God the Father and his Son Jesus Christ
should appear to him in vision and speak to him face to
face as a man talks with his friend?
The effect of this manifestation on the young man's mind
was exactly what might naturally have been expected. It
made him bold and aggressively independent beyond the com-
prehension of his fellowmen — precisely the same effect of
similar revelations in the first century of the Christian era.
The apostles of Jesus, under the spell of their visions of
the risen Lord, went forth with a zeal, an energy, and a
fearlessness that appeared to their contemporaries the sheer-
est madness. Threatenings, humiliations, fire, the sword, the
dungeon, and, indeed, all these combined availed nothing with
these men so deeply had the waters of their soul been agitat-
ed by what they had seen and heard. When dragged before
the rulers of the Jews and threatened, on pain of severe pun-
ishment by the law of the land if they spoke henceforth to
any man in the sacred name of their Master, they answered:
"Whether it be right in the sight of God to hearken unto
you more than unto God, judge ye ; we ought to obey God
rather than man." And in the end of such a career, these
apostles, almost to a man, sealed their testimony with their
blood. It was precisely so with this modern prophet. Every
fiber of his soul thrilled with certainty as to the revelation he
had received and his mission in the earth. And with a sub-
lime courage, such as the world rarely witnesses, he stood
alone thundering forth his message to mankind in the teeth
of their fiercest anger and violence. Nothing could deter
him from the accomplishment of his mighty task, neither
contumely, violence and imprisonment, nor the fear of
death ; and like his prototypes, the Baptist and the ancient
apostles, he put the seal of martyrdom upon his testimony.
This bold and independent attitude on the part of Jos-
eph Smith has been mista >uon
for natural i And il
things in his general cond
religious and learned world; his
tenets made sacred by centurii
getic mea
s) stem "in
• i if disdain ;
• i
doubtless might be interpi
But such was not the chara
attcr all deductions are ma
liance, is woefull) wrong in its
character. 1 [is i nthu >iasm wa
tire with truth, n
independence were the 1 and ind<
rmastering conviction of duty. 1;
wholly absorbed in his work i
the vulgar and t
Howard relieving human woe in d
vealing new truth i rning the
another world ; and, if we i
by the comparison, the Lord J irth's
redemption and man's — these ha ght on n
standing
Joseph Smith was not a f ai
ml) i me of tl. ■■< ■
into the world bearing
who cannot rot until they have done their full d
treatment they may receive in return. He had a here
ta.-k rm, which wast rated
by many hundred yea: n, and to re; lace th.at
new one; and n<> tinn i tic. pusillanin nduct
LIGHT FROM HEAVEN 29
would have accomplished the work which had been imposed
upon him. Indeed, it would have been just cause for astonish-
ment had Joseph's attitude toward the religious world been
anything but bold, energetic, aggressive. God Almighty had
told him with his own lips, as the boy stood in the divine
presence, that none of the creeds among men was recognized
by Heaven, and that he had been chosen to bring about a
restoration of the true faith; and relying implicitly on the
word of God to him, he permitted nothing to turn him aside
from the path of his duty. What the world required was not
only an authoritative announcement concerning their false
creeds and the true way, but that announcement in tones that
would reverberate throughout the world. And they obtained
it in the voice of the Modern Seer.
Such then, was the meaning which this great revelation
had for the Prophet. Its significance to the world, however,
was to be even greater.
Let it not be put down to narrowness and egotism in the
entire body of "Mormons" that they look upon this vision as
of so much importance as to concern the spiritual welfare of
the whole human family. Equally lowly and insignificant
events in the world's history have touched the interests of
the entire race of man. Who, for instance, living in the
days of Herod the Great, in Palestine, would have believed
that a child born of peasants in such an obscure village as
Bethlehem, and under such circumstances as surrounded the
birth of Christ, would say and do things that would color
and condition the stream of human thought, from his dav
onward, and would contribute more than all other persons
whatsoever toward the elevation of mankind in what is per-
manently good and true? And yet this is exactly what has
occurred. Surely, before such a solemn fact, silence, not
scorn, would be the better attitude on the part of those who
treat "Mormonism" with contempt. And so the Saints have
• ■.
I
■
noun • Id that th< I
noj I -i*l on the earth. M
men had
sion thi'
drawn from the chui
- bringii
in silence the resl i the tru
others had felt vaguel) tl.
be \\ ith tlu-ir religion, but
with si mie one of the seel
But many, perhaj
d as much c mfidence in tl
had been fresh-written by I
faith, however, «
Mormonism." "xi
declared this new faith, "and ai
c Lord. Vour ;
mandments, o! nun; and have a form •
the power thereof.'' There wa
. no hesitancy in the I th which it \
The young Prophet spoke as one having auth not
a-^ the uninspired. No wonder that since tl
tir-t uttered nun have frequently turned with .-ilarm
to a re-examinat: times t" a recastii
Of the changes that occurred in n • in
the form of the Church organization,
LIGHT FROM HEAVEN 31
the fundamental principles and ordinances, it will be suffi-
cient here only to mention some of the more important of
these. It is not urged that the apostasy came about all at
once, that men retired at night Christians to find themselves
next morning outside the pale of the church ; or even that it
occurred in one generation. The change happened gradu-
ally as day fades into night. During the first three cen-
turies after Christ, the Church was harassed and persecuted
by Jew and Gentile, and thousands were put to death. In
their scattered and unsettled condition it was impossible
for the leaders to exercise personal supervision over the
Saints. Hence, little errors crept in here and there, which
in time became a fixed part of religion. In those perilous
times the quorum of apostles was not perpetuated ; and
when these died, there was no supreme earthly head to teach
the same inspired doctrine to all the separate branches.
And when revelation ceased, men soon began to look
for reasons why it was no longer necessary. These dif-
ferent Christian societies, left to themselves, dwindled away
from the truth, step by step, and in separate paths, till,
under the "bishops" of Rome, a great many of them were
brought to a reasonable harmony of doctrine, but not to the
original way. Then followed those days of peace, when the
church suffered more alterations from its contact with Pa-
ganism than it had through the period of its gloomiest per-
secution. The Empire became "Christian," the Church be-
came popular ; the divine precepts of Jesus were "received"
by heathen minds where they were gradually remolded into
a form which its divine Founder would have been unable to
recognize ; concessions were made to the unbelievers in or-
der to bring them into the fold ; doctrines were changed ;
worship was made more gorgeous to correspond with what
the new converts had been accustomed to; the absurd and
unscriptural doctrine of trans-substantiation and the eleva-
32 ONE HUNDRED YEARS OF MORMONISM
tion of the host was introduced ; immersion became sprink-
ling; the baptism of adults was succeeded by the baptism
of infants ; the simple and lucid idea of the Godhead became
a hopeless muddle in minds that had been used to the soph-
ism of the Neo-Platonic philosophy ; bishops lost the stand-
ard of judging truth ; and the whole procession of pompous
and glittering error marched down the centuries, accumu-
lating in kind as it went, until almost every remnant of
Christian truth was overwhelmed in the darkness of the
Middle Ages.
All this the Protestants will admit and the Catholics
cannot deny. And yet Protestants and Catholics alike con-
tinue to adhere to their peculiar forms of religion ; the lat-
ter because they cannot see that their dark history denies
them the honor of being the depository of God's truth, the
former because they imagine that the Reformation correct-
ed these abuses and restored the pure flame of the primitive
Church. But a little reflection by the light of this latter-day
vision, will show how utterly untenable such a position is.
In view of the history of the "Christian Church," how could
the authority of the holy priesthood have been transmitted
through such unholy vessels as we know existed in the
mediaeval clergy? That, after all, is the vital question, not
the external changes, nor even the changes in principle, great
as these were, which have taken place in religion ; for these
are simply indications of a lack of divine authority. That
is the question, too, which "Mormonism" asks the religious
world. Everything else may be brushed aside, in this con-
troversy, as of comparative insignificance. In vain is it
that ministers in the churches of Christendom point to the
commission of Jesus to his apostles. That was given alone
to them, the eleven as they sat with him upon the Mount of
Olives. In vain, too, may Protestant clergymen invoke the
aid of tradition and say that they obtain their authority from
LIGHT FROM HEAVEN 33
the apostles through the Catholic Church. The Roman
hierarchy cut them off as apostates and delivered them over
to the buffetings of Satan, and hence whatever divine calling
they may formerly have held was revoked by their act of
severing themselves from the see of Rome.
But in vain likewise may the Catholics themselves point to
their long line of succession from St. Peter to Pius the Tenth.
For even if it were certain that the chief of the apostles held
the Roman bishopric, and if, moreover, there were no fatal
gaps in this long succession, it is inconceivable that the
Priesthood of the Son of God should have flowed down to us
through such a corrupt channel as extended from the days
immediately succeeding those of the apostles to our own.
And since both Catholics and Protestants scorn, not only
the fact of new revelation, but also the need for any. it
is perfectly clear that they are altogether without divine au-
thority. It is doubtless true that the Protestant "Reforma-
tion" and what is termed the Catholic "Counter-Reforma-
tion" lopped off a good many withered branches, modified a
few ceremonies, and purified morals in the church. But this
did not, and could not, restore the priesthood. That could be
done only by a reopening of the heavens and a bestowal of it
upon men by those who unquestionably held it anciently.
Such, pressed to its last analysis, is the meaning of the apos-
tasy— the great significance, also, to the world, of this first
revelation to the modern Prophet.
In the next place, this vision was a corrective of many
false notions that had grown up between this and the apos-
tolic age respecting the personality of God and the nature of
the Godhead. Jesus taught that "to know" the Father and
the Son is "life eternal." But in no respect has modern
Christianity departed farther from the truth than in this
particular. The Christian God of today no more resembles
the God of the Bible than the incoherent utterances of the
34 ONE HUNDRED YEARS OF MORMONISM
idiot are like the profound and subtle reasonings of the phil-
osopher. Instead of the vague and formless deity that apos-
tate Christianity has conjured up out of the depths of pagan
philosophy and mysticism, we have in this revelation a clear
and distinct personality, not only of the Son, but also of the
Father. This is why the angel of John's Revelation, who in
the last days was to deliver his message to "every nation,
and kindred, and tongue, and people," cried with a loud
voice : ''Worship him that made the heavens and the earth,
the sea and the fountains of water ;" and it was the task of
this first vision to swing the ideas of mankind round to the
true God from the "incorporeal," "bodiless and passionless"
being of the modern world. With respect to the unity of the
Godhead there is a similar divergence from the Scriptural
doctrine. The almost universal opinion of Christians today
is that there are three Gods mysteriously fused into one per-
sonality; in other words, that there are three Gods in one.
"There is one person of the Father, another of the Son, and
another of the Holy Ghost," is the contradictory jargon
of the Athanasian creed, which is considered orthodox by
most Christians ; "and yet there are not three eternals, but
one eternal."
But this vision of the modern Prophet reveals clearly the
mystifying effects and the absurdity of such a conception, if
it can really be called by so definite a term, and brings out
the Scriptural doctrine in a way that cannot be mistaken. In
the first place, God wears the same form that man does.
That is to say, He is in bodily form, has a body of flesh and
bones like man's, with this essential difference, however,
that God is perfect and glorified and immortal. And this
applies to both the Father and the Son. In the next place,
these two Personages are as separate and distinct as any
two human individuals are. Two heavenly Beings appeared
to Joseph, and one, pointing to the other, said, "This is My
LIGHT FROM HEAVEN 35
Beloved Son." There is no vagueness here, no mystic and
unintelligible union; there can be no occasion for refined
quibbling over this revelation. Men might dispute concern-
ing the apparently plain declarations of the Scriptures, but
here was no possibility of misconception or difference of
opinion. Here was a fact, not merely an expression.
Indeed, in this first vision of the Prophet's there is es-
sentially a reinforcement of the great fundamentals of the
Christian faith. "Mormonism," in this revelation, came for-
ward as a reaffirmation of Bible doctrine. It declared sub-
stantially to the world : "You have departed from the truth,
and made the word of God of none effect by your traditions.
You have not truly believed the Scriptures, else you would
long ago have settled your differences. You have not be-
lieved in the efficacy of prayer. You have spurned the only
source of wisdom, and gone after the opinions of men,
which have led you woefully astray. But the Bible is true ;
there is efficacy in prayer. Moreover, you have denied the
need of revelations, visions, miracles, when you had no au-
thority in the word of God for doing so. These things are
as necessary now as they ever were at any time in the his-
tory of the world." Such, in brief, is the message of "Mor-
monism" to the world in this revelation.
It is not contended that these points which we have enu-
merated were new to the world. On the contrary, it is
admitted that they are taught in the Bible. But the value of
the vision is not lessened to this generation on that account ;
it is still a revelation in the full sense of the term. For in
every one of these particulars the Christian world had left
the way of truth, and it was in essentially the same condi-
tion, so far as these doctrines were concerned, as it would
have been if these important truths had not been set forth
in the Scriptures. A profound quiet had settled down upon
the soul of man, which exercised a deadening influence over
36 ONE HUNDRED YEARS OF MORMONISM
him religiously. He looked but saw not; he had ears but
heard not ; he had a heart, but was totally unable to compre-
hend. What was needed, therefore, was a voice to break
the stillness, a bold statement of these facts in tones that no
one could misunderstand. And this was a part of the mis-
sion of the Prophet Joseph, which he accomplished with
singular fidelity and power.
In view of all these things we can better comprehend the
fact that the Father and the Son visited the earth on this
occasion. Such a thing, so far at least as we have any in-
formation, had never occurred before in the history of man,
though we read of instances where each appeared separately.
i This vision was to notify the world of certain important
••facts concerning tne creeds of men, the true nature of God,
/the opening of the new Era, in preparation for the second
j coming of Christ. In a word, the Dispensation of the Ful-
ness of Times was ushered in by this .evelation. This is
why the Father and the Son appeared, and why, too, the
Prince of the air sought so desperately the destruction of
the instrument of this great restoration on the very thresh-
old of a mighty epoch.
CHAPTER II
THE OTHER SHEEP
From the spring of 1820 to the autumn of 1823 — a period
of nearly three years and a half — Joseph received no further
communication from heaven.
An Interval of Three Years.
During this time, he tells us, he "frequently fell into many
foolish errors, and displayed the weakness of youth and the
foibles of human nature." We need not be at all surprised
at this. He was persecuted by those who, according to the
principles they affected so devoutly to believe, should have
endeavored, in a teachable spirit, to convince him that he
was wrong in crediting his vision ; or, failing in this, ought
at least to have followed Gamaliel's advice, given under cir-
cumstances not dissimilar: "If this work is of men, it will
come to naught, but if it be of God, we cannot overthrow
it, lest haply we be found even to fight against God." But
they chose to use a less tolerant method. His company was
shunned by those whom he would otherwise have associated
with, and he was, therefore, driven into the society of a
less desirable class, and exposed to temptation. Being of a
jovial disposition, moreover, he did not always resist the evil
into which he was thrown.
It is not to be inferred from this, however, that he was
guilty of any grave sin, such as those have tried to make out
who take advantage of his candid avowals concerning his
earlier life. His errors consisted onlv of the usual follies of
38 ONE HUNDRED YEARS OF MORMONISM
young persons of his condition of life — levity and trifling
conversation. "It cannot be shown," he says, in answer to
those who afterwards made the most of the words quoted
above, "that I have been guilty of wronging or injuring
any man or society of men." Nevertheless, such was the
sensitiveness of his nature, and so deeply had his feelings
been touched by the vision, that his conscience pricked him
keenly for any misstep he might have taken, however slight.
It might seem a small matter for others to sow the seeds of
youthful folly — such must have been his reflections during
this period — but he had in open vision been called in a sin-
gular manner to the greatest of all human labor. It would
not do, therefore, for him to pattern after his associates ; he
must order his life in harmony with his own higher con-
science and the divine calling which had been imposed upon
him.
It argues a frank and open soul in the Prophet Joseph,
and evidences his sacred appointment, that, in subsequent
years, when he had gathered about him many thousand
people who looked to him for spiritual guidance, he pub-
lished an account of these early weaknesses ; for in doing so
he exposed himself to the evil-minded and the skeptical.
Had he been a false prophet, he would ever have been on the
alert to disarm suspicion by enshrouding his past in a mys-
terious and holy atmosphere, after the manner of religious
impostors. But a candid, honest avowal of his imperfec-
tions conformed better with his claim of prophet. He was
content to let the works that he did testify of his divine
calling. And the Saints, knowing his candor even when his
reputation might suffer thereby, felt that they could trust
him implicitly in all things.
During these years he was always employed, either on
his father's farm or on the farms of his neighbors. Among
those for whom he worked at this time was a man bv the
THE OTHER SHEEP 39
name of Joseph Knight, who afterwards testified that the
young man always did his work intelligently and faithfully.
A Mr. Reid, too, a man who never joined the Church, but
who, on at least two occasions later than this, defended the
Prophet in the courts of law, before which Joseph had been
unjustly dragged by his enemies, made a statement concern-
ing the character of Joseph during this period of his life.
He declares that, during the two years Joseph lived in the
neighborhood of Colesville, he was known as a young man
of "irreproachable character, intelligence, and good morals,
possessing a mind susceptible of the highest attainments."
Meantime, the Prophet steadfastly maintained wherever he
went that he had received a heavenly manifestation ; and in
consequence continued to suffer a great deal of opposition,
chiefly from the professedly religious.
Moroni's Message.
It was now the twenty-first of September, 1823. Night had
settled down on the little town of Manchester, and the
Smith family, including the boy Joseph, had retired to rest.
But the young man's spirit was troubled. He thought
upon the vision of three and a half years ago, and upon the
long silence that had intervened between that glorious reve-
lation and the present. Why had not the Lord spoken to
him during all this time? Had there not been in that vision
a promise of future direction? Doubtless it was on account
of his sins that this promise had not been fulfilled. He had
not unlikely, he thought, exhibited a mind too light and
careless to be the instrument of the great Restoration. God,
it might be, accounted him too weak and unworthy to con-
tinue the work so miraculously begun. But could he not be
forgiven? Surely, his sins had not been so grievous as to-
tally to unfit him for his promised labor. Touched to the
quick by a consciousness of his imperfections, he deeply re-
40 ONE HUNDRED YEARS OF MORMONISM
gretted that he had ever given way to temptation. His soul
yearned to know his status with heaven. He determined,
therefore, to pray, and his faith was strong that God would
deign an answer.
Suddenly, as he prayed, his room grew light until it was
like noonday for brightness. A heavenly person, beautiful
beyond description, appeared at his bedside, standing in
the air and encircled by the most brilliant light. He had
on a loose-flowing robe of the most exquisite whiteness — a
whiteness above anything earthly ; and he apparently wore
no other clothing, for the robe was open at the bosom. The
hands and wrists were bare, as also were the feet and ankles
and head. His countenance shone with ineffable light and
beauty.
At first Joseph was afraid, but the benign countenance
and the gentle voice of the angel, as he pronounced the
young man's name, dispelled all fear. The holy personage
announced himself to be Moroni, an angel sent from the
presence of God. The Lord had a work for Joseph to do, in
consequence of which his name should be had among all na-
tions for good and evil. This work concerned a book of
golden plates which lay buried in a hill near Manchester and
which gave an account of the origin and history of the an-
cient inhabitants of this continent, the ancestors of the
American Indians. In addition, the record contained the
fulness of the gospel as it was given these people by the
Savior in person. With the book lay hidden the urim and
thummim, an instrument which the Lord had preserved
for the purpose of translating the record. The time had
not yet come for Joseph to receive the plates ; he would
have to wait a little while till the Lord saw fit to intrust
him with them; and even when they were given into his
hands, he would be prohibited from showing them to any
one except as God might direct.
THE OTHER SHEEP 41
Then Moroni quoted some of the ancient prophecies.
He repeated the third and fourth chapters of Malachi, in
which the ancient prophet foretells Christ's second coming,
preceded, as was the first, by a special messenger, and the
great and terrible day of burning that shall come upon the
ungodly. He quoted the eleventh chapter of Isaiah, which
speaks of the gathering in the last days, with the comment
that these predictions were about to be fulfilled. He ex-
plained that the prophet spoken of in the twenty-second and
twenty-third verses of the third chapter of The Acts is Jesus
Christ, but that the time had not yet come when "every soul
which will not hear that prophet shall be destroyed." Then
he commented upon the second chapter of Joel from the
twenty-eighth to the last verse. Not all the prophecy was
fulfilled at the time of the apostle Peter's discourse on the
day of Pentecost, but all should soon be fulfilled. He re-
peated other passages of Scripture and made comments
thereon. How the face of the young listener must have
glowed and his heart thrilled with joy or terror as he lis-
tened alternately to the gentle music of the voice that uttered
blessings on those who would tread the ways of peace, and
to the thundering accents that predicted wrath and destruc-
tion on the heads of the disobedient.
The voice of the angel ceased ; the room became dark
and quiet as before ; the heavenly Messenger had gone ; and
the youthful Joseph was alone marveling at the strangeness
of what he had seen and heard. All of a sudden, Moroni
reappeared, surrounded as before with brilliant light, repeat-
ed, without the slightest variation, the message he had only
a moment ago finished, and added that great judgments
should come upon the ungodly soon — pestilence, disease,
earthquakes, death by famine, the waves, and the sword.
Again he ascended in a conduit of light, which had gath-
ered in an instant about his person ; and again Joseph was
42 ONE HUNDRED YEARS UF MORMONISM
alone in the dark, utterly overwhelmed with astonishment.
Once more the heavenly Messenger was at his bedside ; once
more he repeated the message that he had already twice de-
livered, and this time also without variation of a word. He
added a caution and warning to Joseph that, in consequence
of the lowly circumstances of his father's family and the
great worth of the plates, Satan would tempt him to use
them for material gain. But they were sacred and were not
to be used except for a sacred purpose. If, therefore, Joseph
should entertain any worldly intentions concerning them,
they should not be intrusted to his care ; but if, on the con-
trary, he would determine in his own mind to use them only
as God might direct, no power should be permitted to inter-
fere with the work of translation. With this third visit the
vision closed, and Joseph's room was flooded by the early
dawn.
Joseph I 'isits Cumorah.
At the usual hour Joseph rose and went into the field to reap
with his father and his brother Alvin. But his thoughts
were elsewhere than on his work. He was extremely pale,
and utterly exhausted from the past night's extraordinary
scenes. His father, noticing his condition and thinking it
due to a sudden attack of illness, told him to return to the
house. He started on his way, but in attempting to climb
over the fence bounding the field, his strength deserted him,
and he fell to the ground unconscious. On coming to him-
self, he heard his name gently pronounced, and looking up
beheld the heavenly Messenger of the previous night stand-
ing above him in the air, surrounded as before with brilliant
light. Then, for the fourth time, Moroni delivered his mes-
sage, all he had spoken three times the night before, ending
with a command for Joseph to return to his father in the
field and tell him all that had occurred, and afterwards to
THE OTHER SHEEP 43
repair to the hill for the purpose of viewing the sacred treas-
ure. The Prophet went back as directed, and rehearsed
these four visions to his father, who listened to the mar-
velous story, and then bade him do exactly as the angel had
instructed him.
About four miles south of Manchester, where Joseph
lived, midway between this town and Palmyra, on the road
to Canandaigua, stands a hill which the stranger would easily
and naturally observe among the hills in the neighborhood
because of its size and form. It is not large, speaking of
hills in general, but is much larger than any surrounding it.
Rising abruptly from the level plain on the north, it gradu-
ally descends till its southern extremity is lost in small
ridges and ravines. At this time there was a heavy growth
of timber covering the hill, and this circumstance doubtless
furnished one reason for choosing it in ancient times as a
place of deposit for the sacred record. At present, however,
there are only a few trees scattered here and there on the
western slope, the eastern having for years been under culti-
vation. Anticipating our narrative somewhat, we may ob-
serve that the hill has borne various names. Among the
Jaredites — a numerous and powerful race that occupied
North America from the confusion of tongues at Babel till
about six hundred years before Christ — it bore the name
"Ramah." By the descendants of Lehi — a people who flour-
ished mainly in South America from the latter date till the
end of the fourth century, A. D. — it was called "Cumorah."
To those who live in its vicinity today it is known as "Mor-
mon Hill," from the circumstance of Joseph's finding the
plates of the Book of Mormon there. According to the an-
cient record so long buried in its bosom, this hill has wit-
nessed many a hard-fought and bloody battle, in whose gory
balance the fates of powerful nations have been suspended ;
?.nd the war-like heroes of two expiring races have here
44 ONE HUNDRED YEARS OF MORMONISM
spent their last efforts in defense of their countries. Cu-
morah, therefore, is in reality one of the most interesting
and historic monuments to be found in the Americas.
After telling his father of the angel's appearing and in-
structions, Joseph proceeded to visit this hill. On the way he
was strongly tempted of the devil as the angel had told him
he would be. Thoughts would come into his mind of the
immense commercial value of this golden treasure and how
by disposing of it he might raise his family from poverty
into a state of comparative wealth and influence. Then
would press upon him the words of the heavenly keeper:
"This record is holy and must be used only for holy pur-
poses." In this way did good an evil intentions struggle in
his mind for the mastery, till he reached the hill ; his joy at
the prospects of obtaining the treasured records would be
inevitably followed by thoughts of hardship and toil on the
one hand and of ease and plenty on the other. Nor must we
be at all surprised at this ; for Joseph was scarcely eighteen
years of age at the time, altogether without experience in
these matters, and, besides, his family was even now in poor
circumstances. The natural tendency of the human mind,
therefore, working in harmony on this occasion with the
powers of darkness, would make of the great commercial
value of the plates — not only in the wealth of the metal
itself, but also in the record as a mere relic of ancient
American civilization — an almost overwhelming temptation
for a much stronger man than Joseph Smith was then.
Upon reaching the hill he had no difficulty in recogniz-
ing the exact spot where the treasure lay buried, having seen
the hill and the sacred spot in vision on the preceding night
while the angel was speaking to him. Ascending the west-
ern side till he nearly reached the top, he observed the
rounded surface of a large stone, the edges of which were
embedded in the earth. With the aid of a lever he removed
THE OTHER SHEEP 45
this stone, which he found to be the covering of a box. The
box had evidently been constructed by standing four flat
stones edgewise on a smooth surface of a fifth, and ce-
menting the joinings to prevent any moisture from reaching
the plates. No doubt the stone which formed the cover had
once been entirely hidden in the earth, but the elements had
by this time worn away the soil, so that the rounded top of
it might be easily seen. Within this receptacle, on two
stones lying crosswise of the bottom, lay the sacred treasure.
At this moment, it seems the thought that was uppermost in
Joseph's mind was, that the plates would bring him great
material gains ; for, notwithstanding he had been told by
the messenger that the time for obtaining them was not yet
come, he reached forth his hands in eagerness to grasp the
inestimable treasure. "A shock was produced upon his sys-
tem, by an invisible power, which deprived him, in a meas-
ure, of his natural strength. He desisted for an instant and
then made another attempt, but was more sensibly shocked
than before." A third trial was equally ineffectual, and he
exclaimed: "Why cannot I obtain this book?"
"Because," said a voice close to him, which he recognized
as Moroni's, "because you have not kept the commandments
of the Lord."
The heavenly keeper of the record then explained how
utterly impossible it would be for Joseph to obtain the plates
except only by a strict adherence to the commandments of
God respecting them. Joseph prayed in his inmost soul for
the Lord to overlook his weakness and to give him strength,
whereupon he was filled with the Holy Spirit. "The heav-
ens were opened to him and the glory of the Lord shone
round about and rested upon him." "Look !" said the angel ;
and he beheld the prince of darkness, surrounded by his evil
train, writhing in the torments of hell. "All this is shown,"
46 ONE HUNDRED YEARS OF MORMONISM
explained Moroni, "the good and the evil, the holy and the
impure, the glory of God and the power of darkness, that
you may know hereafter the two powers and never be influ-
enced and overcome by the wicked one." The angel on this
occasion repeated that wonderful prediction the fulfillment
of which has been so literal : "Your name shall be known
among the nations, for the work which the Lord will per-
form by your hands shall cause the righteous to rejoice and
the wicked to rage ; with one it shall be had in honor, and
the other in reproach ; yet with these it shall be a terror be-
cause of the great and marvelous work which shall follow
the coming forth of this fulness of the gospel." Joseph was
informed that he must visit the hill annually on the twenty-
second of September, at which time he might view the plates
and receive instructions from the Lord.
This circumstance of Joseph's visit to the hill is one of
the most luminous recorded in history of the way in which
God deals with the children of men. In the light reflected by
these details, we can understand why it is that Joseph Smith
was reared under conditions of toil and privation, why he
was chosen at such an early age, and, most of all, why he
was required to wait before he was permitted to take the
plates of the Book of Mormon. Had he been brought up
under circumstances of luxury and ease, he would doubtless
have been less pliable in the Lord's hands, as indeed he might
have been had he been much older when his education under
the direction of the angel commenced. And we may feel
sure that God was subjecting the young man to a course of
training that was calculated to fit him for the important du-
ties of his calling. He was becoming familiar with tempta-
tion by the very side of the angel, and his character was daily
receiving divine strength, so that when the time arrived for
him to assume the responsibility of taking charge of the
THE OTHER SHEEP
47
plates, he would no longer entertain any worldly thoughts
concerning them. Surely, no education of mortal man was
more effective than this for its purpose.
< Inother Interval.
There is not much recorded of Joseph's life between the year
1823 and the year 1827, when the plates were delivered to
him. The circumstances of his father's family made it neces-
sary for him to labor with his hands for their maintenance
and his. The marvelous revelations which he had received,
and the promises concerning his future, did not puff up his
mind, making him feel that he was above the rest of the fam-
ily or above doing manual labor. These superior blessings
only made him the more humble and willing to do his share
of the work. At this time his services were needed the more,
for in November, 1824, his eldest brother, Alvin, died. Con-
cerning Alvin, it may be remarked, in passing, that he be-
lieved firmly in the divine calling of Joseph and that, accord-
ing to his mother's account, he was more anxious concerning
the forthcoming Record than any other member of the family
except, of course, the Prophet. He was a young man of sin-
gular goodness of disposition, we are told, and when he died
there was general sorrow in the neighborhood.
In October, 1825, Joseph hired with a Mr. Josiah Stoal,
who lived in an adjacent county, but who was just then con-
siderably affected over some old Spanish silver mines in Har-
mony, Pennsylvania, which were being reworked. So he
took all his hired help, including Joseph, to Harmony and in-
stituted a fruitless search for silver in that part of the State.
At the end of about a month devoted to his chasing of a
phantom, Joseph induced the old gentleman to give up the
task and engage in more profitable labor. This connection
with Mr. Stoal has given rise to the common story of his
having been a "money-digger," and his enemies and the
48 ONE HUNDRED YEARS OF M.ORMONISM
enemies of the Church he established have endeavored to
throw into this term all the reproach of a really bad epi-
thet, as if his having been so employed would be inconsist-
ent with his claims of prophet.
During his stay at Harmony, Joseph boarded with a Mr.
Isaac. Hale. It was at this time and under these conditions
that he met, and formed an attachment for, Mr. Hale's
daughter Emma, who reciprocated his affections. Since
Joseph, wherever he went, communicated the facts concern-
ing his visions, it was not at all surprising that when, about
two years after this, these two young people desired Mr.
Hale's consent to their marriage, the good man objected very
decidedly to having his daughter marry a visionary man
like the Prophet. However, in January, 1827, the couple
were united in marriage in New York State. Out of this
has arisen the silly story that Joseph abducted his wife.
She was at this time in her twenty-third year, and hence of
sufficient age to act for herself.
According to the angel's instructions the Prophet visited
the hill Cumorah on September 22d of each year, viewed on
each occasion the sacred treasure, and each time met his
heavenly teacher, who instructed him in the ways of the
Lord. His mother Lucy has recorded the eagerness with
which the whole family, especially Joseph, looked forward
to the time when the plates should be taken from their long
resting-place and given into the hands of the young man ;
for many a time, of an evening after the day's work, Joseph
during these years, held the other members of the family
spellbound by his narration of the wonderful manifestations
of God's goodness to him, of the angelic ministrations, and
of the ancient inhabitants of America. With what tremu-
lous anxiety must Joseph have anticipated this event. And
yet, with its coming there would pass upon him a tremendous
responsibility. For fourteen centuries had Cumorah pre-
THE OTHER SHEEP 49
served within her bosom the sacred treasure hidden from
the gaze of men. Now it was to be given to him. He was
at this time in his twenty-second year — a very young man
to receive such a charge. Nevertheless, the passing of these
four long years of eager waiting had furnished him the
necessary training; he was now perfectly free from all fur-
ther temptation so far as the money-value of the plates was
concerned. His mind, and the minds of the rest of the fam-
ily likewise, had become so accustomed to thinking about
the ancient treasure that there was now no danger of his
entertaining any other than proper intentions respecting it.
Should thoughts concerning the Record now be suddenly
dropped from his mind, there would succeed a terrible
emptiness in his life. A few days before his regular visit to
the hill, he was informed that the time had come for the
delivery of the plates to him.
Joseph Obtains the Plates.
A little past midnight of September 21st, 1827, according to
Lucy Smith's History of the Prophet, Joseph came into the
room where his mother was still sitting up alone, and asked
her if she had a chest. Instantly discerning his purpose, she
told him that she had not, but requested him to have one
made immediately for which she would pay, though she had
no money in the house at the time. Joseph then went out,
and was shortly afterwards followed by his wife Emma in
hood and riding habit. In this dark hour of the night did
these two proceed, quietly and alone, to the ancient treasure-
house, Joseph, no doubt, going to the place of deposit by
himself. Once more he lifted the cover of the stone box,
and with trembling eagerness, hallowed now by four years
of instruction from the lips of a holy angel, took the plates
from their long resting-place. As he did so, the heavenly
messenger repeated his warning that wicked men would do
50 ONE HUNDRED YEARS OF MORMON ISM
all in their power to take them away from him. "Now you
have the record in your own hands,"' he said, "and you are
but a man ; therefore you must ever be on your guard, lest
wicked men, assisted by the power of darkness, overcome
you ; for they will lay every plan that they can devise to
deprive you of it; and if you do not take heed continually,
they will succeed. While it was under my care, no man
had power to take it ; but now I give it unto you. Beware,
therefore, and you shall have power to retain it until it is
translated."
CHAPTER III
WHISPERING FROM THE GROUND
Difficulties in Preserving the Plates.
Joseph had not been in possession of the plates very long be-
fore he understood why Moroni had been so positive and ex-
plicit in his instructions concerning the care of them. Every
stratagem that curiosity and cunning, inspired by the adver-
sary, could invent, was resorted to in order to get them from
him. Hence he was often put to his wit's ends to preserve
them. Upon receiving them from the angel in the early
morning of the twenty-second, when he and Emma went to
the hill, he secreted them temporarily in the woods. Later
he returned for them ; and while carrying them home under
his cloak, he was assaulted three times by unknown men ; but
being large and active, he successfully parried the blows of
his assailants and reached the house in safety with his
precious burden, though he was utterly exhausted by the
task of carrying such a weight. Subsequently the house was
beset by mobs more than once. His enemies, incredulous
enough when it came to the question of Joseph's visions, and
deriding the power which, it was rumored, he possessed of
looking into the future, were nevertheless not ashamed to
employ the services of conjurors and diviners in order to as-
certain the place where the record was deposited. The plates
were usually kept in a chest made especially for them ; but
often they had to be taken out and hidden elsewhere. Once
52 ONE HUNDRED YEARS OF MORMONISM
they were put under the floor of an old work-shop not far
from the house ; on another occasion they were secreted in
the hearth, some bricks having been removed for the pur-
pose. Moreover, slander, with her multitudinous tongues,
was now busier than ever originating and spreading every
absurd and wicked tale that was in the least likely to befoul
the names of the Smith family, especially Joseph's, or put
them in a ridiculous light before the public. Every circum-
stance in their past lives was distorted and colored to suit
the purpose of the evil minded.
Constantly harassed thus by the evil-disposed, Joseph was
unable to obtain the necessary quiet and safety for translat-
ing the record ; and having, in addition, to labor for his daily
maintenance, he could not find time and means to perform
his divine task. He thought, therefore, of moving from
Manchester. Harmony, his wife's former home, suggested
itself. Moreover, he had received an invitation from the
Hale family to stay with them. But his straitened cir-
cumstances presented an apparently insurmountable barrier.
At this juncture a respectable and well-to-do farmer — Mar-
tin Harris — offered him the sum of fifty dollars to assist
him, which the Prophet gratefully accepted. Packing his
household effects, among which he concealed the plates, he
and his wife left Manchester for Harmony, a journey of
more than one hundred miles. On his way he was twice
overtaken and stopped by officers of the law, who, thinking
to discover the plates, searched the wagon carefully, but
departed much chagrined at not finding anything besides the
usual articles.
The Harris-Anthon Controversy.
On reaching Harmony, he established himself at Mr. Hale's
home, where he had leisure during the next month or so, to
examine more carefully the writings on the plates, and to do
WHISPERING FROM THE GROUND 53
some desultory translating. He copied a few lines of char-
acters on sheets of paper, underneath some of which he
wrote the translation in English. Meantime, he prayed for
the Lord to send some one to assist him, for he himself was
but an indifferent scribe.
In February of the year 1828, Martin Harris visited him
at Harmony. Martin had been deeply impressed by his for-
mer conversation with Joseph, and therefore desired to learn
more of the latter's strange mission. Remaining for some
time at the Prophet's home, Harris departed for New York,
carrying with Joseph's permission, the transcriptions of the
ancient characters which the Prophet had made. These he
intended submitting to learned linguists for their judgment
as to the genuineness of them, so as to satisfy his own mind
respecting the claims of the new Seer.
These copies he submitted to Charles Anthon, then ad-
junct-professor of ancient languages in Columbia College.
According to Harris's report to the Prophet, the professor,
after examining the characters, pronounced them genuine,
and the translation of such of them as had been submitted as
nearly correct as the learned linguist could determine. At
Harris's request, Anthon wrote a certificate to this effect.
Putting the letter into his pocket, Martin was on the point of
leaving, when the professor asked where the young man
spoken of had obtained the plates. "An angel of the Lord
revealed them to him," was the reply. Professor Anthon
thereupon asked to see the certificate again, as if to make
some changes. When he received it, he tore it up, re-
marking that there was no such thing nowadays as the
ministering of angels, but added incredulously that he
would translate the book if it were brought to him. Mr.
Harris replied that part of it was sealed. Then the scholar
answered sarcastically, "I cannot read a sealed book !" Thus,
as the Saints have always contended, were fulfilled the
54 ONE HUNDRED YEARS OF MORMONISM
words of the Prophet Isaiah uttered twenty-six hundred
years before as found in the twenty-ninth chapter of his
writings : "The vision of all is become unto you as the
words of a book that is sealed, which men deliver to one that
is learned, saying, Read this, pray thee ; and he saith, /
cannot, for it is sealed.'' Martin then showed the transcripts
to a Dr. Mitchell, also of New York, who, on learning what
Professor Anthon had said concerning them, confirmed the
latter's opinion.
A good deal of controversy has grown out of this ap-
parently trivial circumstance, and non-"Mormon" writers
have taken great pains to throw discredit on Martin Harris's
statements. It is doubtless a fact that when Professor An-
thon learned that the Latter-day Saint elders were quoting
him in support of what he termed a hoax, he manifested,
as was natural, no little embarrassment, and availed himself
of every opportunity to put himself in what he would regard
as a proper light. At any rate, six years after the time when
Harris called on him, the Professor, in a letter to E. D.
Howe, who, in collaboration with D. P. Hurlburt, was writ-
ing a book against "Mormonism," denied ever having said to
Martin Harris that the characters were genuine, or given
him a statement to that effect. His exact words are — "The
whole story about my pronouncing the Mormon inscription
to be 'reformed Egyptian hieroglyphics' is perfectly false.
Some years ago a plain, apparently simple-hearted farmer
called on me with a note from Dr. Mitchell, of our city, now
dead, requesting me to decipher, if possible, the paper which
the farmer would hand me, and which Dr. M. confessed he
had been unable to understand. Upon examining the paper
in question, I soon came to the conclusion that it was all a
trick — perhaps a hoax." The letter goes on to tell what Har-
ris said to Prof. Anthon, concerning the "gold book," and
then says — "The farmer added that he had been requested to
WHISPERING FROM THE GROUND 55
contribute a sum of money toward the publication of the
'golden book,' the contents of which would, as he had been
assured, produce an entire change in the world, and save it
from ruin. So urgent had been these solicitations, that he
intended selling his farm, and handing over the amount to
those who wished to publish the plates. As a last precau-
tionary step, however, he had resolved to come to New York
and obtain the opinion of the learned about the meaning of
the paper which he had brought with him, and which had
been given him as part of the contents of the book, although
no translation had been furnished at the time by the young
man with the spectacles. On hearing this odd story, I
changed my opinion about the paper, and, instead of viewing
it any longer as a hoax upon the learned, I began to regard
it as a part of a scheme to cheat the farmer of his money, and
I communicated my suspicions to him, warning him to be-
ware of the rogues. He requested an opinion from me in
writing, which, of course, I declined giving, and then he took
his leave, carrying his paper with him." What follows in
this somewhat extensive letter is a description of the "paper"
carried by the "plain farmer," and an account of a second
visit by Harris with a book which he wished to leave with
the Professor, but which the Professor would not receive.
So much for this communication to Howe.
Seven years later, namely, in 1841, Professor Anthon
wrote a letter on the same subject to a Rev. Dr. T. W. Coit,
which is sometimes referred to by anti-"Mormon" writers,
but rarely quoted by them in full. In this letter he makes
the following statement : "I have often heard that the Mor-
mons claimed me for an auxiliary, but as no one until the
present time has even requested from me a statement in writ-
ing, I have not deemed it worth while to say anything pub-
licly on the subject He then proceeded to give
me the history of the whole affair, which convinced me that
56 ONE HUNDRED YEARS OF MORMONISM
he had fallen into the hands of some sharper, while it left
me in great astonishment at his simplicity. On my telling
the bearer of the paper that an attempt had been made to
impose on him and defraud him of his property, he requested
me to give him my opinion in writing about the paper which
he had shown me. / did so without hesitation, partly for the
man's sake, and partly to let the individual behind the cur-
tain see that his trick was discovered. The import of what I
wrote was, as far as I can now recollect, that the marks in
the paper appeared to be merely an imitation of various al-
phabetical characters, and had, in my opinion, no meaning
at all connected with them."
It remains for us to sum up the statements made by
Martin Harris to Joseph Smith and those, also, made by Pro-
fessor Anthon to Howe and Coit. It is clear from all three
(1) that Harris called on both Dr. Mitchell and Profes-
sor Anthon, (2) that he carried with him a paper on which
were inscribed what purported to be ancient characters,
and (3) that Harris's purpose in submitting this paper to
learned men was an honest desire to satisfy his own mind
concerning the correctness of what was written thereon so
as to be reasonably sure that Joseph Smith had the plates.
But there are some disagreements not only between what
Harris and Anthon say, but also between what the Profes-
sor says to Howe and what he says to Coit. Martin Harris
declares that Professor Anthon told him the characters were
genuine and the translation submitted was correct so far as
the Professor was able to tell. Professor Anthon denies this
and declares that what he did say was, that they were mere
imitations of various alphabetical characters and had no
meaning. Harris further affirms that Professor Anthon
gave him a paper to this effect ; which the Professor denies
in the letter to Howe and admits in the communication to
WHISPERING FROM THE GROUND 57
Coit, though what he claims to have written was extremely
unfavorable to the "paper" carried by Harris.
What about these conflicting statements? It is reason-
ably certain that Professor Anthon made some favorable
comments upon the characters ; else Harris, who is accounted
even by non-"Mormons" a man of "natural shrewdness,"
would not have sold his farm to pay for the publication of
the Book of Mormon ; especially when we consider that his
wife was all along bitterly opposed to the new revelation on
the very score of material loss. It is equally clear, too, that
in the certificate which the Professor gave to Martin Harris,
he must have embodied substantially the same favorable
opinion ; otherwise of what value would the certificate have
been to Harris ? This idea receives confirmation from the
fact that Martin was besieged by his friends and relatives
for evidence that he had not gone mad in following what ap-
peared to them a clear case of delusion. Had he, therefore,
been able to show a statement signed by such a learned man
as Professor Anthon, he could easily have justified his con-
duct. No other statement would have answered the purpose,
and he would not have asked for one unless the oral com-
ments of the Professor had given him some ground for be-
lieving that it would be of use to him. Nor is there any
doubt that the learned linguist told Harris what he declares
in both letters he did say, namely, that an effort was made to
defraud the countryman of his property, and the rest. But
it is very probable that he said these things after learning
where "the young man with the spectacles" had obtained the
plates ; and this, in the eyes of Harris, would have been real-
ly favorable to Joseph Smith's claims and made a good im-
pression on his mind, since, when Anthon looked at the char-
acters without knowing where they came from, he pro-
nounced them genuine, whereas he had an opposite opinion
58 ONE HUNDRED YEARS OF MORMONISM
when he found out that they were connected with angelic
ministrations. The whole affair, after all concessions are
made of probable though unintentional exaggeration on the
part of Harris, is extremely favorable to the statement made
by him to Joseph and published to the world shortly after-
wards.
Returning to the Prophet at Harmony, Martin related
to him what had occurred between himself and the learned
men. His doubts being for the time silenced, he left Joseph
to go to Palmyra, promising that, as soon as he could ar-
range his business affairs, he would return to assist in the
work of translation. This was early in March. About a
month later he came back, and the work of translation con-
tinued uninterruptedly for two months.
The Lost Manuscript.
But as Harris listened day after day to the wonderful words
that fell from the lips of the young Seer, his persistent skep-
ticism returned, and he sought to make another test to satis-
fy it. Now, the Prophet had a small stone, which he called a
"seerstone," and which he and his brother Hyrum had found
at the bottom of a well. This stone Joseph sometimes em-
ployed, instead of the urim and thummim, to translate the
language on the plates. Martin Harris, having found a sim-
ilar stone, substituted it for the one that Joseph used, with-
out, of course, saying anything to him about it. When the
Prophet and he again took up the work of translation, a long
silence followed, which was broken by the exclamation from
the Prophet: "Martin, what is the matter? All is dark!"
Harris, with shame, confessed to what he had done, excusing
himself by saying that he did it either to prove the utterance,
or stop the mouths, of the fools, who declared that Joseph
had learned the sentences which he was dictating.
This circumstance passed, and Martin was forgiven, when
WHISPERING FROM THE GROUND 59
a more serious one occurred to stop the progress of the wosk
for a time.
It was now approaching the middle of June. Steadily
and satisfactorily the work had progressed. Joseph had dic-
tated, and Martin had written, one hundred and sixteen
pages of foolscap. One day the latter requested the Proph-
et's permission to show the manuscript to his relatives, in or-
der, doubtless, to convince them that he was not laboring
under a delusion, but engaged in the work of God. Martin's
wife, it appears, was at the bottom of this ; for being of a
worldly turn of mind, she was strongly opposed to her hus-
band's devoting his time and money to a labor that brought
no material gain. The Prophet inquired of the Lord, with
the result that permission was not granted. But Martin was
not satisfied with the answer; he requested Joseph to ask
again. The Prophet did this, and with the same result.
Still Martin was not content ; the Prophet must ask again. A
third time, therefore, did Joseph importune the Lord. This
time permission was given on the condition that Harris
would show them only to his wife, his brother, his father and
mother, and a Mrs. Cobb, his wife's sister ; five persons in all.
Joseph bound Martin in the most solemn manner not to show
the writings to any one else. So Martin took the manuscript
and went to his home in Palmyra. Meantime, Joseph, avail-
ing himself of the opportunity afforded by Harris's absence,
of transacting some private business, went on a visit to his
father's family at Manchester. But Martin, regardless of
his covenant with Joseph and the Lord, did show the writ-
ings to others, who succeeded in surreptitiously making way
with them ; and neither he nor Joseph ever saw them again.
For his disobedience in this affair, Martin Harris was
never afterwards permitted to write for the Prophet, though
he was utterly dejected over the loss of the manuscripts and
his own unfortunate violation of a sacred oath. But the bur-
60 ONE HUNDRED YEARS OF MORMONISM
den of punishment fell on Joseph. For having needlessly
importuned the Lord, he was deprived of the plates and the
urim and thummim. He felt most keenly his condition. But
as he sincerely repented, both were subsequently restored to
him. Meanwhile, he had learned a valuable lesson, which he
never forgot. "Although a man may have many revela-
tions," the Lord declared to him under these depressing cir-
cumstances, "and have power to do many mighty works ; yet
if he boasts in his own strength, and sets at naught the coun-
sels of God and follows after the dictates of his own will and
carnal desires, he must fall and incur the vengeance of a just
God upon him." He instructed Joseph not to attempt a re-
translation of that part the copy of which had been lost. It
had fallen into the hands of wicked men, into whose hearts
Satan had put a purpose to alter the language of the manu-
script. If, therefore, Joseph should translate again this part
of the Book of Mormon, these men would show both copies
to the world, this second and the original in a changed form,
and declare that the Prophet could not translate twice alike ;
and thus they thought to frustrate the work of God.
What was Joseph to do, then? The Lord had made pro-
vision for this very thing. There were some "small plates"
among those which Joseph had received from the angel,
which covered the same period of Nephite history as the part
that had been translated, but which contained more of re-
ligious history than the other. Readers of the Book of Mor-
mon will recall the words of Nephi and also those of Mor-
mon when the former made these "small plates" and the lat-
ter bound them with the abridgment which he had made for
"a wise purpose," though neither knew what that wise pur-
pose was. These the Prophet was instructed to translate
and put at the beginning in the place that would have been
occupied by the part which had been lost. This was the
record of Nephi and his spiritual successors down to King
WHISPERING FROM THE GROUND 61
Benjamin's reign, covering in our present Book of Mormon
the first one hundred and fifty-seven pages. It may be re-
marked here, in passing, that this circumstance throws con-
siderable light on the vexed question of human agency and
the extent to which it is exercised in the performance of du-
ties imposed directly upon man by Deity.
From this time till the following April, a period of nearly
ten months, the work of translation was all but stayed, and
when it was taken up again it had to be done from the be-
ginning. Joseph was without a scribe, now that Martin
Harris was prohibited from assisting him. Moreover, his
personal affairs required his attention. Being at this time
without means of support, he worked on a small farm,
which he had purchased of his father-in-law. Meantime,
Joseph prayed continually for the Lord to open the way for
the further translation of the record.
Oliver Cozvdery as Amanuensis.
On April 5th, 1829, Joseph received a visit from Oliver Cow-
dery, a young man whom he had not met before this. Cow-
dery had been teaching a school at Manchester during the
preceding winter, and having boarded with the Smith family
for a time, according to the custom of country school-teach-
ers in those days, he had naturally learned much from them
about the revelations of the Lord to Joseph. Morover, he
had met Da^id Whitmer, a young man of about his own age
living at Fayette, a few miles distant, with whom he had fre-
quent conversations in relation to the golden plates which,
according to the general rumor, were in the possession of
Joseph Smith. All this had made a profound impression
upon the mind of young Oliver, and he determined to visit
the Prophet at Harmony as soon as his school was out in
the spring, for the purpose of ascertaining more certaintly
the truth of what he had heard. On his wav he called on
62 ONE HUNDRED YEARS OF MORMONISM
David Whitmer, to whom he promised to write the result of
his fundings when he reached Harmony. This is how Oliver
Cowdery came to visit the Prophet at this time.
That the conversation which occurred between these two
young men was satisfactory to Oliver is evident from his
remaining with the Prophet to write for him. Subsequent-
ly, the Prophet received a revelation in which occurs this re-
markable passage addressed to Cowdery: "If you desire a
further witness, cast your mind upon the night when you
cried unto me in your heart, that you might know concern-
ing the truth of these things. Did I not speak peace to your
mind concerning the matter? What greater witness can you
have than from God ? And now, behold, you have received a
witness, for if I have told you things which no man knoweth,
have you not received a witness?" Oliver Cowdery there-
upon informed Joseph that when he had been told by the
Smith family concerning the Nephite plates, he inquired of
the Lord one night after retiring, to know whether what he
had been told was true, and that God had manifested to him
that it was true. But he had kept the matter a secret until
now. It must have been shortly after this circumstance that
he wrote a letter to his friend David in which he declared
that he was certain of Joseph's divine mission and of his
having the plates.
Once more, therefore, the work of translation pro-
gressed rapidly and uninterruptedly. We have few details
during these months, but those we have are important as
manifesting the growth of interest in the new revelation.
A number of important revelations were received, some of
which we shall notice in detail later on. Moreover, the
young men were visited by friends and relatives, who eager-
ly inquired what the Lord would have them to do to assist in
the "marvelous work and a wonder." They were very much
aided in a material way by Joseph's old friend and former
WHISPERING FROM THE GROUND 63
employer, Joseph Knight, who had been interested in the
mission of the Prophet, ever since he first knew of it, and
whose horse and buggy, according to Lucy Smith's narra-
tive, the Prophet had used on the occasion when he brought
the plates home from Cumorah for the first time. During
the months that the translation was in progress at Harmony,
Mr. Knight came several times from his home in Colesville,
New York, with provisions for the inspired workers. If this
or something equivalent had not been done, it would have
been necessary for the Prophet and his scribe to lay aside
their sacred task till they could obtain means by their own
labor, to support themselves during the time when they
might be engaged in translating. Oliver Cowdery has left
on record a description of his feelings as he was perform-
ing his part of this divine work. "These were days," he de-
clares, "never to be forgotten — to sit under the sound of a
voice dictated by the inspiration of heaven, awakened the ut-
most gratitude of this bosom. Day after day I continued,
uninterrupted, to write from his mouth, as he translated with
the urim and thummim." It appears that during this time
the young men had reasoned with acquaintances at Harmony
upon the things that were absorbing their own attention ; but
these people were skeptical and suspicious. It was not long,
therefore, till there was considerable bitterness of feeling
towards them in that neighborhood, which in time threat-
ened the security of the Prophet and his companion. Mobs
endangered their bodily safety, and they were saved from
personal violence only by the interference of Mr. Hale, Jos-
eph's father-in-law ; but even this good-will on the part of
Mr. Hale did not continue long. So the young men thought
of leaving Harmony.
Now, Oliver Cowdery, in fulfillment of his promise to
David Whitmer, had kept the latter informed of his labors
with the Prophet. As already stated, he wrote to David soon
64 ONE HUNDRED YEARS OF MORMONISN
after his arrival at Harmony telling him that he was con-
vinced of Joseph's divine calling. Later, he inclosed a few
sentences of the translations, so that his friend might see what
was being done. In these letters Oliver poured forth his full
convictions of the truth so rapturously as to make a strong
impression on his friend. Some of these communications
David read to the rest of the family, and the effect was the
same on them. When, therefore, it became necessary for
Joseph and Oliver to leave Harmony in order to have peace
for their work of translation, the Prophet directed Oliver to
communicate to the Whitmers his desire to remove to their
home at Fayette. David says that this request came as a
command from the Lord. The result was, that arrange-
ments were entered into according to which the Prophet, his
wife, and Oliver were to remain at the Whitmer home until
the work was finished and that Joseph was to have the as-
sistance of one of the boys as amanuensis. In the beginning
of June the Prophet removed to Fayette, after having lived
at Harmony for about fifteen months, only about two of
which Oliver Cowdery had been his scribe.
Some very interesting details are related concerning this
removal. David Whitmer informs us that it was in the busi-
est season of the year when there was so much to do on the
farm that word came for him to take Joseph and Oliver from
Harmony to Fayette, and he thought the trip would have to
be delayed till the work was pretty well over. Nevertheless,
he, as well as all the other members of the family, was anx-
ious to hasten rather than to put it off. One morning he got
up to do his work as usual when, to his intense surprise, he
discovered that during the night about six acres of land had
been plowed. On another occasion he found that at the close
of a day's harrowing he had accomplished more in a
few hours than he had usually been able to do in two or
three days. Nor was this all. The day following this see-
WHISPERING FROM THE GROUND 65
ond circumstance he discovered, on going out to the field to
spread some plaster, that the work had already been done.
He inquired of his sister, who lived near the field, whether
she had noticed anyone working there the day before. She
replied that she had seen three men at work, but that, sup-
posing he had employed them, she had said nothing about it,
though she had observed that they labored with unusual skill
and rapidity. These things, of course, hastened the journey,
and furnished the Whitmer family evidence that something
of extraordinary importance attached to their efforts to aid
the Prophet Joseph. So David took his team and wagon and
made the journey.
Upon nearing the village of Harmony, David was met by
Joseph and Oliver. "Joseph told me," said Oliver afterwards
to David, "when you started from home, where you stopped
the first night, how you read the sign at the tavern, where
you stopped the second night ; that you would be here today
before dinner; and this is why we came out to meet you."
All of which, David declared, was exactly as the Prophet had
said. Moreover, he tells us that while he, the Prophet, and
Cowdery were on their way to Fayette a pleasant-looking
old gentleman suddenly appeared by the side of the wagon.
He had a kind of knapsack on his back, with something in it
shaped like a book. Saluting them, he remarked that it was
very warm, at the same time wiping the perspiration from
his forehead. When asked if he would ride with them, he
replied "No ; I am going to Cumorah." David had never be-
fore heard this name. Suddenly the stranger disappeared.
He is described as being about five feet eight or nine inches
tall, rather heavy, having a large face, white hair and beard,
and dressed in a suit of brown woolen clothes. It was the
messenger with the plates, which he had taken from Joseph
just prior to his starting for New York.
66 ONE HUNDRED YEARS OF MORMONISM
The Book of Mormon Published.
At Fayette the plates were given back to the Prophet by
Moroni, and the translation was prosecuted with great rap-
idity. The young men and Emma Smith were treated with
the utmost kindness, not only by the Whitmer family, but
also by the neighbors. Here they found many who, instead
of opposing them, were eager to listen to their testimonies of
the truth. When, in writing, Oliver's hand became weary,
David ,or John, or Peter Whitmer, Jr., or Emma would take
the pen. Thus the translation went on till the work was
ready for the press.
One circumstance that happened while Joseph remained
at the Whitmer home ought not to be passed unnoticed.
David Whitmer's mother was going to milk the cows, when
.^he was met out near the yard by the person who had ap-
peared to David and the others while on their way from Har-
mony to Fayette. "You have been very faithful and diligent
in your labors," he said to her, "but you are tired because of
the increase of your toil ; it is proper, therefore, that you
should receive a witness that your faith may be strength-
ened." Thereupon he showed her the plates. "My father
and mother," says David, who relates the incident, "had a
large family of their own ; the addition to it, therefore, of
Joseph, his wife Emma, and Oliver, very greatly increased
the toil and anxiety of my mother. And although she had
never complained, she had sometimes felt that her labor was
too much, or at least she was perhaps beginning to feel so.
This circumstance, however, completely removed such feel-
ings, and nerved her up for her increased responsibilities."
The completion of the Book of Mormon was the signal for
rejoicing among those who had been interested in the transla-
tion. It had been a long and toilsome labor, though not with-
out blessings which abundantly compensated for the difficulty
of the task. And now that it was finished, a heavy load was
WHISPERING FROM THE GROUND 67
taken from the shoulders of the Prophet and his companion.
Then, too, Joseph must have sustained all along a serious
weight of anxiety respecting the preservation of the plates
from unhallowed hands ; for the angel had told him that
only on the condition that he would do all in his power to
preserve them, should the wisdom of the Lord be called to
his aid. But now his sacred task was ended, and he could
return the record to its heavenly keeper. Joseph's father and
mother came to Fayette, bringing Martin Harris ; and these
three, with the Whitmers and Emma Smith, partook of the
joy which came to Joseph and Oliver on their completion
of the work assigned them by their Master.
The translation of the ancient record finished, the next
thing to be done was to obtain a publisher. This was no
small task, considering the inexperience of Joseph and the
state of public feeling in the neighborhood concerning the
probable contents of the proposed book. Joseph and Oliver
finally made arrangements with a Mr. Egbert Grandin, of
Palmyra, to print an edition of five thousand copies for the
sum of three thousand dollars. As soon as the translation
was entirely finished, which was probably in June or July,
1829, Joseph went on a visit to Harmony. But before his de-
parture it was decided ( 1 ) that Oliver should transcribe the
entire manuscript, (2) that only the copy thus made should
be taken to the printer's, (3) that the person taking the copy
to the printer's (usually it was Hyrum) should have a guard
while carrying it, and (4) that there should be a guard about
the printing house, night and day.
Yet with all these precautions for the safety of the man-
uscript, the Book of Mormon, or parts of it, came very near-
ly being published surreptitiously, in mutilated form, by an
unscrupulous enemy of the work. A man by the name of
Cole, evidently with the knowledge if not the consent of
Grandin, attempted to publish the book serially in his paper,
68 ONE HUNDRED YEARS OF MORMONISM
called The Dogberry, but, of course, with a great many
changes, and was made to desist from his unlawful and
wicked purpose only by the threats of Joseph in person to
claim, by legal process, the protection of the copyright law.
Nor was this all. Later on, some of the inhabitants of Pal-
myra and the neighborhood held a meeting at which they all
bound themselves not to purchase a copy of the forthcoming
book. The printer, frightened into the belief that the book
would not be sold and that he would therefore get nothing
for his work on it, suspended the printing until Joseph Smith
and Martin Harris gave him renewed assurance that the
amount would be paid whether or not a single copy of the
book were sold. Under these conditions was the Book of
Mormon published to the world.
The Ncphite Record and the Manner of Translation.
Thus far in this and the preceding chapter we have been
concerned only with the coming forth of the Book of Mor-
mon and the events connected with the translation of this an-
cient record into the English language. Before leaving this
part of our narrative, however, it will be interesting to know
something about the plates themselves — their appearance, the
language in which they were written, and the like — and also
to ascertain as nearly as may be how this translation was ac-
complished.
The plates from which the Book of Mormon comes were
six inches in width, by eight inches in length. The leaves
were about the thickness of common tin. Each was rilled
on both sides with engravings, the characters being small
and exhibiting considerable skill and ancient workman-
ship. All these golden sheets were bound together in the
form of a book of about six inches in thickness, by three
rinp * running through the edges. Part of this metallic vol-
WHISPERING FROM THE GROUND 69
ume was sealed. The unsealed part was translated by the
Prophet ; but the sealed part is not to be translated until the
proper time comes, which has not yet been generally re-
vealed. The language in which this ancient record was orig-
inally written was, so far as we may now determine, re-
formed Egyptian, each line running like Hebrew from right
to left, instead of from left to right like English. Not count-
ing the few instances when the book was given to the angel
for safe-keeping or when it was taken from Joseph on ac-
count of his disobedience, the Prophet had these sacred plates
in his possession from the twenty-second of September, 1827,
till some time in the early summer of 1829, a period of about
twenty-one or two months. When the translation was
completed he gave the plates back to the angel Moroni, who
has them in his keeping to this day, and will continue to
guard them until the time when the sealed part together with
other similar Nephite records, shall be given to man.
A question has arisen as to how the Book of Mormon
was translated, which, however, we should not consider of
sufficient importance to notice here except for the fact that
absurd explanations have been advanced, which have been
made the ground-work of apparently unanswerable objec-
tions to the divine origin of this record. Did the English
translation appear with the Nephite characters, or was Jos-
eph enabled, by inspiration, to read the language of the
plates, get the idea intended, and then express that idea in
such language as he had at his command ? Was the Prophet,
in other words, a mere automaton, or was he compelled to
make the highest intellectual and spiritual effort of which
he was capable ? No doubt, we shall not be able at this date
to obtain a complete, probably not a satisfactory, answer to
this question; but we shall be able to obtain a good many
established facts and then to draw our inference from these.
P)Ut care should be taken not to confound fact with inference.
70 ONE HUNDRED YEARS OF MORMONISM
The following points we may set down as pretty well
established. First, the language of the Book of Mormon as
we have it today in the English, abounds in inaccuracies of
expression. Wrong verb forms are used, for instance, refer-
ence words do not always agree with their antecedents, there
are improprieties of diction, and the style is somewhat tautol-
ogus. Secondly, Joseph Smith had small scholastic educa-
tion. "He could read without much difficulty, and write a
very imperfect hand ; and had a very limited understanding
ef the elementary rules of arithmetic." Thirdly, Joseph
used two instruments with which to translate — the "seer
stone," and the urim and thummim. Martin Harris speaks
of the Prophet's employing the "seer stone," and Oliver
Cowdery mentions Joseph's use of the "interpreters."
Fourthly, the plates were before the Prophet as he translated.
Otherwise there is no significance in his remaining behind
a curtain all the time, a fact which we learn directly from
David Whitmer and indirectly from Martin Harris. Fifthly,
it required an intellectual effort to translate. This fact we
find recorded in no less important a document than a reve-
lation of the Lord to Oliver Cowdery through the Prophet
Joseph. Cowdery had desired to translate but had apparent-
ly entertained wrong notions of the process involved. For
the Lord said to him : "Behold you have not understood ;
you have supposed that I would give it [the gift to translate]
unto you, when you took no thought, save it was to ask of
me ; but, behold, I say unto you, that you must study it out
in your mind." Sixthly, there had to be an emotional purity.
This fact is testified to by David Whitmer, who relates a
circumstance that happened to the Prophet while he was
translating at the Whitmer home in Fayette. "One morn-
ing," says David, "when he was getting ready to continue
the translation something went wrong about the house and he
was put out about it. Something that Emma, his wife,
WHISPERING FROM THE GROUND / 1
had done. Oliver and 1 went upstairs and Joseph came
up soon after to continue the translation, but he could
not do anything. He could not translate a single syl-
lable. He went down stairs, out into the orchard, and made
supplication to the Lord; was gone about an hour — came
back to the house, asked Emma's forgiveness, and then
came upstairs where we were and then the translation
went on all right. He could do nothing save he was hum-
ble and faithful."
These facts will furnish a sufficient basis from which to
reason somewhat clearly concerning the manner of transla-
tion. If, as some have supposed, the English words ap-
peared beneath the Nephite characters, Joseph becomes a
mere machine, a passive instrument of interpreting the an-
cient writings, and there is no meaning to the statement of
the revelation to Oliver Cowdery or to the circumstance
mentioned by David Whitmer; and the language of the sa-
cred record, moreover, is thus exposed to all sorts of objec-
tions, inasmuch as it does not appear why, upon this hypoth-
esis, the Lord should not have given the record in correct
English. It is inconceivable that the peculiarities in
the present language of the Book of Mormon should be
also the peculiarities of the Nephite language. On the
whole, such an explanation as this resembles the "verbal in-
spiration" theory maintained by some Christian sects con-
cerning the Hebrew Scriptures. All these facts seem to\
point, therefore, only to one conclusion — that the Prophet
Joseph obtained the idea through inspiration by means of the
"seer stone" on the urim and thummim, and expressed this
in such language as he had at his command. That he viewed
the characters on the plates through one of these two instru-
ments while in the act of translating, and that it demanded
a strong intellectual and spiritual effort, are evident from
several indisputable facts. The plausibility of this explana-.
72 ONE HUNDRED YEARS OF MORMONISM
tion is increased by the circumstances that it harmonizes facts
that on any other hypothesis yet advanced are irreconcilable.
The ingrammaticisms of the Book of Mormon are thus no
longer chargeable to inspiration, but rather to the earthly in-
strument of interpretation, Joseph Smith. The style of the
book is just what we might expect of a young man reared
under the circumstances that surrounded the early life of the
Prophet. It is .only in view of this explanation that we can
account for its tautology, its oft-recurring words and
phrases, and its frequent errors in grammar.
Still this explanation of the manner in which the Book
of Mormon was translated is at best only an inference, a the-
ory, though as it appears to me, a plausible one. Joseph
Smith, the only man who was in a position to know how it
was done, has not left a word of explanation directly on this
point. But we may be certain that the Book of Mormon was
divinely inspired, however the translation itself was accom-
plished. This, after all, is the important fact. That a young-
man without even an adequate command of his own language
was able by any means whatsover to understand and to trans-
late the tongue of an extinct race, a tongue which the wisest
and most scholarly among men, uninspired, could not read ;
that a boy without anything more than the merest rudiments
of an education should produce a book detailing the minutest
particulars in the life of an entire nation extending over a
period of a thousand years, and that, too, without a single
discrepancy of date or fact perceptible to the closest scrutiny
of the most hypercritical, — these things reveal sufficiently
wherein lies the inspiration of the Book of Mormon. It is,
then, inspiration of thought, not of language, of content, not
of dress.
CHAPTER IV
THE AMERICAN BIBLE
By the Month of Two or Three Witnesses.
While the translation of the Book of Mormon was in pro-
gress, the Prophet learned from the record itself that when it
should be made known to the Gentiles and the remnant of
the House of Israel, three persons should view the plates by
the "power of God." This statement was confirmed by a
revelation (section 5 ) which Joseph received in March, 1829,
and which he "applied for and obtained at the request of
Martin Harris, who wished to be one of the witnesses."
Subsequently David Whitmer and Oliver Cowdery earnestly
solicited the privilege of becoming the other two. Upon in-
quiring of the Lord respecting the matter, the Prophet re-
ceived a revelation (section 17) in which these three men
were promised that if they exercised faith they should have a
view of the plates, and also of the breast-plate, the sword of
Laban, the urim and thummim, and the miraculous direc-
tors. In the course of June following, this promise was re-
alized.
When the translation was completed, Joseph, as we have
seen, sent word to his parents that the work had at last been
finished. So they came to Fayette with Martin Harris.
There were, therefore, at the Whitmer home, besides the
family, four of the Smiths, Martin Harris and Oliver Cow-
dery. One morning, when all of these persons were present,
Joseph, after the customary morning devotions consisting of
singing, reading from the Scriptures, and prayer, went up to
74 ONE HUNDRED YEARS OF MORMONISM
Martin and said in a tone and manner that impressed every
one present: "Martin Harris, you have got to humble your-
self before God this day, that you may obtain a forgiveness
of your sins. If you do, it is the will of God that you shall
look upon the plates in company with Oliver Cowdery and
David Whitmer." Shortly afterwards, according to Lucy
Smith's account, Joseph, Oliver, David, and Martin left the
house and did not return till three or four in the afternoon.
What occurred in the meantime, we learn from the
narratives of the Prophet and David Whitmer. The four
men repaired to a grove not far from the Whitmer house.
Arrived there, they all knelt down upon the ground and
prayed, each in turn, beginning with the Prophet, that the
Lord would fulfill this promise to them respecting the sacred
plates. Twice they prayed thus, but without receiving an an-
swer. Thereupon Martin, rising, suggested that it might be
because of him that their prayers were not effective, and that
he withdraw to a distance to pray alone. He did this, and the
other three renewed their supplication. They had not been
praying long when they beheld a heavenly light above and
around them, in which was standing an angel of the Lord.
"It was not like the light of the sun," declares David Whit-
mer, in speaking of this heavenly manifestation, "nor like
that of fire, but more glorious and beautiful. It extended
away around us, I cannot tell how far, but in the midst of this
light there appeared, as it were, a table with many records or
plates upon it, besides the plates of the Book of Mormon,
also the sword of Laban, the directors and the interpreters."
He also says that they "saw the brass plates, the plates of the
Book of Ether, the plates containing the records of the wick-
edness and secret combinations of the people of the world
down to the time of their being engraved, and many other
plates." The angel held in his hands the record which the
young men desired to view, and turned over the golden
THE AMERICAN BIBLE 75
leaves one by one that they might see distinctly the engrav-
ings thereon. Addressing David, the heavenly messenger
very significantly said, "Blessed is the Lord and he that keeps
his commandments." Then they heard a voice from above
them, saying: "These plates have been revealed by the
power of God. The translation of them which you have
seen is correct, and I command you to bear record of all you
now see and hear." And the vision closed. Joseph then left
David and Oliver to look for Martin, whom he soon found a
short distance away vainly supplicating the Lord. At Har-
ris's request, the Prophet joined him in prayer, whereupon
the vision was repeated. The skeptical Martin was overcome
with transports of joy, and he cried out in his ecstasy, " Tis
enough ! Mine eyes have beheld ! mine eyes have beheld !"
Lucy Smith's narrative says that Joseph, on coming into
the house after this heavenly manifestation, "exclaimed
'Father, mother, yon do not know how happy I am. The
Lord has now caused the plates to be shown to three more
besides myself. They have seen the angel, who has testified
to them, and they will have to bear witness to the truth of
what I have said. For now they know for themselves, that I
did not go about to deceive the people. I feel as if I were re-
lieved of a burden which was almost too heavy for me to
bear; and it rejoices my soul that I am no longer to be en-
tirely alone in the world.' Upon this, Martin Harris came in.
He seemed almost overcome with joy, and testified boldly to
what he had both seen and heard. And so did David and
Oliver, adding that no tongue could express the joy of their
hearts, and the greatness of the things which they had both
seen and heard!"
Drawing up the following document, they signed it with
their own hands and published it to the world with the Book
of Mormon. It is necessary, however, to a proper under-
standing of one phrase in it, to know that whereas the testi-
76 ONE HUNDRED YEARS OF MORMONISM
mony of the witnesses is now published on the fly-leaf of the
Book of Mormon, it originally appeared at the close of the
volume.
"Be it known unto all nations, kindreds, tongues, and
people unto whom this work shall come, that we, through the
grace of God the Father and our Lord Jesus Christ, have
seen the plates which contain this record, which is a record
of the people of Nephi, and also of the Lamanites, their
brethren, and also of the people of Jared, who came from
the tower of which hath been spoken ; and we also know that
they have been translated by the gift and power of God, for
his voice hath declared it unto us ; wherefore we know of a
surety that the work is true. And we also testify that we
have seen the engravings which are upon the plates ; and they
have been shewn unto us by the power of God and not of
man. And we declare with words of soberness, that an an-
gel of God came down from heaven, and he brought and laid
before our eyes, that we beheld and saw the plates, and the
engravings thereon ; and we know that it is by the grace of
God the Father, and our Lord Jesus Christ, that we beheld
and bear record that these things are true ; and it is marvel-
lous in our eyes, nevertheless the voice of the Lord com-
manded us that we should bear record ; wherefore, to be
obedient unto the commandments of God, we bear testimony
of these things. And we know that if we are faithful in
Christ, we shall rid our garments of the blood of all men, and
be found spotless before the judgment-seat of Christ, and
shall dwell with him eternally in the heavens. And the hon-
our be to the Father, and to the Son, and to the Holy Ghost,
which is one God. Amen.
Oliver Cowdery,
David Whitmer,
Martin Harris/'
THE AMERICAN BIBLE 77
The Book of Mormon declares also that "a few others"
besides the three special witnesses should see the plates.
There is no mention, however, of "the power of God" in
connection with the statement, as there is with the announce-
ment concerning- the three ; and one is led to infer that there
was to be a difference between the two sets of testimony.
Not long after the plates were shown to the three witnesses
under the conditions we have described, they were also
shown to eight others. The Prophet, with four of the Whit-
mers and Hyrum Page, was on his way to Manchester to
look after the printing of the Book of Mormon, when, near
the Smith residence, he was joined by his father and his
brothers, Hyrum and Samuel. They all repaired to the place
where the Smiths had been accustomed to pay their secret
devotions to God ; and here the Prophet showed these eight
men the plates from which he had translated the book. The
following testimony, drawn up shortly afterwards and
signed by the witnesses, they published with the other testi-
mony in the Book of Mormon. It is as follows :
"Be it known unto all nations, kindreds, tongues, and
people unto whom this work shall come, that Joseph Smith,
fun., the translator of this work has shewn unto us the
plates of which hath been spoken, which have the appearance
of gold ; and as many of the leaves as the said Smith has
translated, we did handle with our hands ; and we also saw
the engravings thereon all of which has the appearance of
ancient work and of curious workmanship. And this we
bear record with words of soberness that the said Smith has
shewn unto us for we have seen and hefted and know of a
surety that the said Smith has got the plates of which we
have spoken. And we give our names unto the world to
witness unto the world that which we have seen ; and we lie
not God bearing witness of it.
Christian Whitmer, Hiram Page,
Jacob Whitmer, Joseph Smith, Sen.,
Peter Whitmer, Jun., Hyrum Smith,
John Whitmer, Samuel H. Smith."
78 ONE HUNDRED YEARS OF MORMONISM
Grounds of Belief in these Testimonies.
Such, according to the records of the Church, is the testi-
mony of the three and of the eight witnesses of the divine
origin of the Book of Mormon. And here we should let the
matter rest were it not for the fact that the words of these
men have so often been disputed, and their characters as-
sailed. We shall, therefore, examine what they say on the
subject with a view to ascertaining its probability, first, the
testimony of the three and afterwards that of the eight.
One thing is certain, and that is, that they always spoke
and acted as if they themselves had not the slightest doubt
of the reality of the vision. Not one of them seems to have
had any predisposition to be visionary, but at least one, Mar-
tin Harris, was inclined to be skeptical respecting the super-
natural. All three left the Church, Cowdery and Whitmer
having been excommunicated, Harris having merely drifted
away. And it is singular that the two that were cut off from
the Church were charged, not with denying any fundamental
doctrine of "Mormonism," but chiefly with rebellion against
the authority of the very man who had been instrumental
in obtaining them the vision of the Nephite plates. Oliver
Cowdery died in 1850, David Whitmer in 1888, and Martin
Harris in 1875. The latter two, therefore, lived to an ad-
vanced age. And yet not one of these men on any occasion,
in word or deed, intimated that he entertained any doubt
whatever of the truth of the vision he claimed to have
received. The last words of each, at a time when, of all
times, truth is expected to sit upon the lips, were a reitera-
tion of his testimony respecting the divine authenticity of
the Book of Mormon.
Were these men deceived, did they enter into a collu-
sion with Joseph Smith to deceive the world, or was their
testimony true? **
Tn the first place, there is nothing improbable in the
THIi AMERICAN BIBLE 79
claim that they received a vision. Moses saw God face to
lace. Angels visited Abraham, Lot, Jacob, and scores of
others. John the Baptist heard the voice of the Lord speak-
ing' from above at the time when Jesus was baptized. It is
true that visions have not been received for hundreds of
years, but there is nothing in the Scriptures to forbid them
in our day, or to imply that man should not receive them
after Bible times. On the other hand, the probability of the
latter-day vision is established by several passages of Scrip-
ture. Joel, in an access of prophetic inspiration, declared
that, in the last days, "your daughters shall prophesy, your
old men shall dream dreams, your young men shall see
visions." The Revelator speaks of an angel "flying in the
midst of heaven" in the hour of God's judgment with a
message to man on the earth. Many other passages might
be quoted to the same effect. Nor is there anything improb-
able in the circumstances of their seeing golden plates bear-
ing thereon the history of the ancient Americans. It is not
unlikely that this continent was inhabited at the time which
this version requires. Indeed, the presence of people here
when America was discovered by Europeans, goes to show
that the continent was inhabited at a remote period in
the past; and hence there is nothing improbable in the
claim that the Lord revealed himself to the people, that they
wrote their history on metallic plates, and that these plates
should be given to some prophet in our day. God, said the
ancient apostle, "hath made of one blood all nations of men
for to dwell on the face of the earth ;" and Jesus declared to
the Jews of his days. "Other sheep I have which are not of
this fold ; them also must I visit that there shall be one shep-
herd and one fold." Hence the vision, as such, is not im-
probable.
Tn the next place, the conditions under which the vision
was received were such as to preclude the probability that
80 ONE HUNDRED YEARS OF MORMON ISM
the witnesses were deceived. In the testimony attached to
the Book of Mormon, all three declare ( 1 ) that they saw an
angel, the plates, and the writings thereon and (2) that they
heard the voice of the Lord speaking from above announc-
ing the correctness of the translation and commanding them
to testify to all the world concerning what they then heard
and saw ; and Oliver Cowdery is known to have declared
during his life, that he had "handled the plates with his
hands." Here, then, is no room for illusion, unless all the
supernatural manifestations recorded in the Bible were also
illusions. These men had the evidence, of sight and of hear-
ing, and at least one of them, and probably all three, had the
evidence also of touch. Could any revelation from God be
more nearly perfect ?
Thirdly, the circumstances in the relationship between
these three witnesses and Joseph Smith forbid us to believe
that there was a collusion in the matter of their testimony.
On the hypothesis of a collusion, the relation of these four
men to one another would have been very different from
what it was. Had they entered into an agreement to swear
to a falsehood, there would have been during their whole
lives a bond of close attachment that nothing could break.
There would have been no rebukes for sin from the leader,
no excommunication for transgression. Fear that the se-
cret would be revealed would have restrained Joseph Smith
from any unfriendly actions towards the others. It would
have been a constant finger-to-the-lip association. But this
was not the relation that these four men sustained towards
one another. The head of the Churcth was too free from
such restraints to do any crooking of the pregnant hinges of
the knee, that faith might follow fawning. Hence, when
these three witnesses disowned his authority as a prophet of
God, and were found in transgression, he was as quick
to excommunicate them as he would have been in the case
THE AMERICAN BIBLE 81
of the humblest member. By this act of severing them from
the Church, the Prophet substantially invited them to deny
their testimony if they dared. And had there been any se-
cret compact, what a fine opportunity there was for them to
get revenge! But they did not deny their testimony; in-
stead, they constantly affirmed its truth.
Then, again, no possible motive can be attributed to these
men for continuing to reiterate their testimony under these
conditions, other than that arising from truth. On the con-
trary, there was every inducement during their lives, both
while they were in the Church and after they left it, to con-
fess their deception, if it were a deception. As has often
been pointed out, every motive for which men act was lack-
ing in their case, on the supposition that they were engaged
in a religious fraud. There were no honors for them, there
was nothing to gratify an ambition for place or power. The
sect was small and violently hated and opposed wherever it
was heard of. There was no wealth to reward cupidity.
The "Mormons" were a people stripped and peeled. If
these men had any property to begin with they were likely
to have it taken from them at any moment in the persecu-
tions and drivings that befell the society prior to 1838. Then,
too, any motive finding its roots in pecuniary gain cannot be
attributed to Martin Harris on other grounds ; for he sold
his farm to pay for the printing of the Book of Mormon, and
though he was afterwards reimbursed for this sacrifice, still
it was at the time a total loss and the chances were against
his ever getting back any money. It is not at all probable
that men would have acted as these witnesses did with the
ordinary motives of human conduct entirely absent, unless
we conceive them to have been, in the language of orthodox
Christians, "totally depraved ;" and this hypothesis would
receive ample contradiction in the lives of the men in other
respects.
82 ONE HUNDRED YEARS OF MORMONISM
Besides, the temptation to reveal the secret, if there
were one, would be too great for ordinary human be-
ings, under these circumstances, to resist. While these men
remained in the Church, poverty and persecution would be
their inevitable portion, and a bad reputation among their
neighbors, the Gentiles. Knowing, as they must have
known, that their testimony and their association with the
"Mormons" were the occasion of all the ill-will they en-
dured, the inducement to deny their testimony, if false,
would have been overwhelming. And after they left the
Church, this inducement, on the hypothesis always of the
fraudulent character of their testimony, would have in-
creased tenfold. They had broken friendship with the
Prophet, and he had, in their opinion, done them wrong. The
natural tendency would have been in the direction of re-
venge. That they would have sought and obtained it, if
they had entered into collusion with Joseph Smith, is highly
probable from the spirit both Oliver Cowdery and David
Whitmer manifested when the charges of apostasy were
lodged against them. In addition to all this there would be
the trying circumstances of constantly testifying, to men
who besought them for information concerning their early
connection with "Mormonism," that the Book of Mormon
was true ; whereas they were no longer connected with the
Church or the people that had brought it forth. That this
was singularly trying to their sensibility is evident from
what has come down to us respecting this severe ordeal. A
young man once visited David Whitmer for the purpose of
hearing from his own lips his testimony, and naturally
enough, exhibited a desire to ask questions in relation to de-
tails connected with the vision. The aged David, with a
look which the elder has never forgotten, turned upon him
and exclaimed : "Young man, you seem to think it an honor
to be one of the witnesses to the Book of Mormon ; but I tell
THE AMERICAN P.IBLE 83
you it is not, it is a burden !" And such it must indeed have
been. But under all these circumstances when, if their testi-
mony was false, they would surely have denied it, we find
them as firm in declaring its truth as they were under other
conditions. The only possible motive that we can attribute
to them, in the premises, is that growing out of their native
integrity. They did receive a vision ; and they dared not
deny it. And, what is more, their conduct is perfectly con-
ceivable on the hypothesis that they were honest men telling
the truth.
But there is a certain class of persons — chiefly those
who are engaged in the investigation of the material
phenomena of the universe — to whom this testimony of the
three witnesses counts for nothing. "The miraculous," they
declare in the language of Hume, "is the impossible." There
is no such thing as a vision or a revelation of the divine ;
there is no supernatural in a religious sense. And this state-
ment applies equally to the miraculous in the Bible. This
objection comes mainly from the non-religious. And the
class is a very large and intelligent one. These altogether
refuse to listen to any one who claims to have received a
vision, on the grounds that this very fact disqualifies him
from giving rational testimony. And so we have an appeal
to the evidence furnished by the eight witnesses. The testi-
mony of this second group of witnesses has been suffered by
the Saints to fall into undeserved neglect, as if it were less
convincing than the other. And by a certain kind of "his-
torians" it is flippantly dismissed with the statement that
"the first four signers were members of the Whitmer fam-
ily ; Hiram Page was a root-doctor by calling, and a son-in-
law of Peter Whitmer, Sr. ; and the three Smiths were the
Prophet's father and his two brothers!" This testimony
may be less convincing to some people, namely, those who
believe in the Bible ; but to another class it is more convinc-
84 ONE HUNDRED YEARS OF MORMONISM
ing — it is merely a matter of whether reason or the Scrip-
tures be accepted as the standard of judgment. There was
certainly no mistake in giving the two kinds of testimony ;
each is the complement of the other, and both together form
a witness for the divine origin of the Book of Mormon, to
overturn which requires more than an exclamation point or
an elevation of the eyebrows.
It is well to notice the difference between the conditions
under which this testimony was given and those under which
the other was received. The first was accompanied by the
power of God, — something that was totally absent in the sec-
ond, which was, on the contrary, a plain matter-of-fact ex-
hibition of the plates by the Prophet to these eight men.
Those who reject the testimony of the three witnesses would
do so, as already remarked, on the ground that the men
were not in their natural state of mind. They were wrought
up, such persons would say, to a state where they might be
acted upon by a hypnotic influence, where the imagination
would be the most active faculty. Hence, according to this
class, they would not on this account be competent witnesses.
But here, in this second testimony, is an instance where
the supernatural was entirely absent. There was no divine
light, there was no angel, there was no voice from above.
Nine men had met under the most ordinary human condi-
tions, and one of them had handed out for the inspection of
the others, a set of plates. Those eight men declare that
they "hefted" the plates and inspected the writing thereon,
which bore traces of having been engraved by a skilful hand
in an ancient age.
Now these men, like the others, were either deceived, or
they were deceivers, or their testimony is true. The "ex-
planation" has been offered by non-"Mormons" that perhaps
Joseph had some plates, which after having been made to
bear the appearance of age and skill, he exhibited to the men.
THE AMERICAN BIBLE 85
But this theory is too improbable in view of the youth and
lack of general, let alone technical, information on the part
of the Prophet. Besides, it is not in harmony with what is
known of the character of Joseph both before and after this
time ; for candor, openness, was his chief characteristic. A
second explanation is equally untenable. It is that the testi-
mony was a pure fabrication. This is made improbable by
the fact that subsequently three out of the eight — Jacob
Whitmer, John Whitmer, and Hiram Page — left the Church
and still continued to maintain that their testimony was true.
The only tenable position, therefore, is that they did see the
plates from which the Book of Mormon was translated. And
this harmonizes all the facts in the case with what we know
of their character.
IV hat the Book of Mormon Is.
This remarkable book gives an account of the ancient
inhabitants of America from about twenty-two hundred
years before Christ to the close of the fourth century A. D.
It is partly historical, partly doctrinal, partly prophetical,
and was written and preserved to inform the "remnant of
the house of Israel" — the Lamanites — concerning their ori-
gin, to bring both them and the Gentile nations to a knowl-
edge of the true God and his dealings with his children on
this western hemisphere in former times, and also to cor-
roborate the Hebrew Scriptures as a witness for God and a
future life. It reveals the existence of two distinct races,
of which we shall speak separately.
First in order of time, though not in order of import-
ance in the Nephite record, is the Jaredite nation, named
from Jared, one of its first leaders. More than two thou-
sand years before the Christian era, a colony of a few fam-
ilies left Chaldea and, under divine guidance, crossed the
ocean in eight barges and landed in America. Here this col-
86 ONE HUNDRED YEARS OF MORMONISM
ony, in the course of fourteen or fifteen centuries, grew into
a numerous and powerful race, occupying Central and North
America, and becoming highly civilized. The chief occupa-
tions among them were agriculture, building, and manufac-
turing, which arts they brought to a considerable degree of
perfection. The ruins of this ancient people are a strong
attestation of their skill in architecture and of their general
civilization. They continued as a nation till about six hun-
dred years before Christ, when, in conseqence of intestine
strife and rebellion against the law of God given them
through prophets, their national life was brought to a violent
termination. The swift narrative of this mighty and exten-
sive empire forms one of the most striking literary features
of the Book of Mormon.
While the Jaredites were fighting their last battles, an-
other colony — this time a small band of Israelites from
Jerusalem, in Palestine — landed in South America, led, as
the other had been, by the divine hand. In a few years after
their arrival in their "Promised Land," the company divided
in two parts. Each took the name of its leader ; hence one
was called Nephites, after Nephi, the other was named
Lamanites, from Laman. The latter, in consequence of
wickedness, were cursed with "a skin of darkness," becom-
ing wild and uncivilized ; while the former retained their nat-
ural color and kept on progressing. The Lamanites are the
real ancestors of our American Indians, and this accounts
for their color. The Nephites, about four hundred years
after they left Jerusalem, were joined by the Mulekites, a
people who also came from the Holy Land, but eleven years
later than Lehi's colony. The Nephites and Lamanites lived
on as two distinct nations, occupying two separate parts of
the country, with frequent and sometimes long periods of
destructive war between them, till more than four hundred
THE AMERICAN BIBLE 87
years after Christ, when the white population was entirely
destroyed by the more powerful Lamanites.
The Nephites had in their possession a copy of the Jew-
ish Scriptures down to, and including some of the prophe-
cies of, Jeremiah, which the colony had brought with them
from Jerusalem ; and this circumstance accounts for the fre-
quent quotations in the Book of Mormon from the Bible. Of
all their doings — their prosperity, religion, society, govern-
ment, and battles with the Lamanities — these people kept a
detailed account upon metallic plates. Two sets of records
were in use at the same time, some on which was recorded
the political history, and others on which was written their
religious history. The Nephites were a civilized people.
They had most of the arts and sciences that the cultivated
nations of the European world could boast of at the time
America was discovered, though that civilization had then,
for the most part, long since disappeared. The chief occu-
pation of the people was agriculture.
The Book of Mormon as a history covers in all more
than twenty-six hundred years, and narrates the events in
the lives of three separate and distinct nations — the Ne-
phites, the Lamanites, and the Jaredites. It is not a first-
hand history, by which is meant that the book, as we have
it was not written by men who lived at the time of the
events of which they write ; but it is for the most part, an
abridgment made by Mormon, a man who lived in the last
period of which the book treats. This abridgment was made
from narratives composed by successive historians. The
only exception to this is the first one hundred and fifty-seven
pages (to the "Words of Mormon"), which were written
by Nephi, Jacob, Enos, Jarom, Omni, Amaron, Chemish,
Abinadom, and Amaleki ; and the matter in the last fifty-
three pages (from p. 570 to the end), which with the ex-
ception of a few epistles written by his father, Mormon, and
88 ONE HUNDRED YEARS OF MORMONISM
some general religious laws in vogue among the Nephites,
was the work of Moroni. But the "Book of Ether," too, is
an abridgment made from larger historical records among
the Jaredites. Hence, the Book of Mormon, as we have it
now, is the work of eleven men, of whom three — Nephi,
Mormon, and Moroni — wrote all but twenty-eight pages out
of a total of six hundred and twenty-three. And yet, not-
withstanding this vast period of time covered by the work
and the extensive and complicated threads of narrative, not
a single contradiction or anachronism has been discovered by
the closest and most critical investigation. Surely, such lit-
erary consistency is no small achievement for an unlearned
youth of twenty-five years !
The Prophet Joseph is said to have remarked concerning
the Book of Mormon that it is the most correct of any rec-
ord in the world, that it is the keystone of our religion, and
that a man will get nearer to God by obeying its precepts
than by living in accordance with those of any other volume.
By the expression "most correct" he means, of course, the
most perfect in doctrine. Any one who reads this sacred
work without prejudice must concede that its teachings are
pure and elevated. Nothing but what is uplifting in religion
may be found in the Book of Mormon, there is nothing in it
that is impure or obscene. It teaches that Christ is the one
standard of perfection, and encourages conscious imitation
of the great Example on pain of the second death. It con-
demns in the strongest terms all those who do and love the
wrong. These teachings were given the Nephites by the nu-
merous prophets that arose among them and by our Saviour
in person, who ministered to these people after his resurrec-
tion in Palestine. If nothing else would convince the ordinary
believer in the Bible that the Nephite record is a volume of
sacred truth, the final appeal of Moroni, one of the Nephites
who wrote it, and the person who hid it up unto the Lord,
THE AMERICAN BIBLE 89
should be sufficiently moving, if not to know of its truth, yet
at least to make an attempt to know ; for he says, as he wan-
ders about in loneliness and is on the point of delivering
himself up to whatever fate awaits him from his savage pur-
suers: "I would exhort you that ye would ask God, the
eternal Father, in the name of Christ, if these things are not
true ; and if ye shall ask with a sincere heart, with real in-
tent, having faith in Christ, he will manifest the truth of it
unto you by the power of the Holy Ghost ; and by the power
of the Holy Ghost ye may know the truth of all things."
Hozv the Book of Mormon Did Not Originate.
No sooner had the Nephite record been published to the
world than it was violently, even maliciously, assailed with
every weapon that could be brought to bear against it by
those who refused to accept the "Mormon" explanation of
its origin. Here at any rate was the book. If Joseph did
not write it, either with or without divine assistance, who
did? It did not write itself. So men began cudgeling their
brains for a satisfactory account of the volume.
Mr. John Fiske, with a flippancy that lays him open to
the grave suspicion of never having read the volume he en-
deavors to account for, or studied the conditions under
which it was brought forth, declares in his Discovery of
America, that any ignorant man familiar with the language
of the Bible could have written the Book of Mormon. Now,
against this gratuitous assertion of the learned historian we
may at least set the findings of those non-"Mormon" writers
who have seriously thought upon their subject, and the list
would include names equally honorable with that of Mr.
Fiske. For the consensus of opinion respecting this point is,
that no "ignorant man," however "familiar with the lan-
guage of the Bible," could have written the book ; else un-
believers would not have turned the world upside down in
90 ONE HUNDRED YEARS OF MORMONISM
their search for a person of superior ability to Joseph Smith
to whom could be ascribed the credit of writing it. Mr.
Fiske has therefore greatly underestimated the difficulties
encountered by the uneducated in literary composition, es-
pecially in view of the undeniable fact that the Book of
Mormon, on the hypothesis of its being a modern work, pre-
supposes in its author a keen attention to consistency of de-
tail and a mind capable of sustained imagination. Without
entering any further into particulars regarding this "explan-
ation," we may dismiss the theory with the foregoing brief
statement, and pass to a consideration of another, which is
more commonly met with in the mouths of those who do not
believe in the Book of Mormon — namely, the Spaulding
story.
It was in 1834. The Church had been organized at
Fayette, Seneca county, New York, and had been removed
thence to Kirtland and vicinity, in Ohio. In this place, a
man named D. P. Hurlburt joined its ranks. Anti-"Mor-
mon" writers have been in the habit of dubbing him "Dr.
Philastus Hurlburt," so as to lend dignity to this explana-
tion ; but the man was never a "doctor" of law or medicine
or divinity or of anything else; he had been given this first
name "Doctor" because he was the seventh son, and, accord-
ing to the belief of a certain class at the time, was expected
to become a physician. He had been a Methodist, but had
been expelled from that denomination for immoral conduct.
Soon after his conversion to "Mormonism" he was ordained
to the priesthood and sent on a mission to Pennsylvania ; but
falling into disrepute there, he was recalled. Tried before
the brethren at Kirtland for conduct unbecoming a Latter-
day Saint, he was found guilty, and threatened with excom-
munication if he did not repent and improve his life. He
manifested signs of penitence, and was forgiven. But he
declared afterwards — and he may be believed, for the thing
THE AMERICAN BIBLE 91
is in strict accord with the rest of his conduct — that he had
only shammed repentance in order to ascertain whether he
could deceive the Prophet Joseph. He again fell into sin,
for which, in June, 1833, he was cut off from the Church.
His disappointed ambition sought revenge. Collecting to-
gether the enemies of the Saints in and about Kirtland, he
incited them to deeds of violence against the Prophet and the
Saints generally. In April, 1834, he was arrested and tried
for threatening Joseph's life and compelled by the court to
"enter into a new recognizance, with good and sufficient se-
curity, in the sum of two hundred dollars, hereafter to keep
the peace and be of good behavior to the citizens of the
State of Ohio generally, and to the said Joseph Smith,
Junior, in particular for the period of six months."
Now it happened that while doing missionary work in
Pennsylvania, part of which, of course, consisted in preach-
ing the Book of Mormon, he heard of a Mr. Solomon
Spaulding and a certain manuscript which he had written
and which, it was said, resembled the Nephite Record.
Hurlburt, however, his mind occupied with other matters,
paid no attention at the time to either the man or his story.
But revenge against his one-time religious friends now
whetted his curiosity in both. So he went post-haste to his
old field of labor, his interest keenly alive to any scrap of
information he might brush up concerning the alleged simi-
larities between the Manuscript and the "Mormon Bible."
Naturally enough, his eagerness was rewarded by a
wealth of important "facts." He learned that, in 1812, there
had lived at Conneaut, Ohio, a man by the name of Solomon
Spaulding. This man had received, it was asserted, a "good
education," having been graduated from Dartmouth College
in 1785. For some time after his graduation he had held a
pastorate of an obscure church, but becoming dissatisfied
with Christianitv, he had turned infidel. While livine in
92 ONE HUNDRED YEARS OF MORMONISM
Ohio, he became interested in the ancient moundbuilders,
whose ruins are so numerous in that State, and conceived an
ambition to write "a fanciful history of the ancient races of
this country." This ambition was subsequently realized in a
work which bore the attractive title The Manuscript Story,
and which he was in the habit of reading for the delectation
of his neighbors. In the same year (1812) he removed with
his family to Pittsburg, Pennsylvania, for the purpose, it ap-
pears, of getting his work published. Here he fell in with a
printer named Patterson, to whom he submitted the manu-
script. Mr. Patterson, it was claimed, returned it to Mr.
Spaulding with the advice to "polish it up." After two
years' residence at Pittsburg the family moved to Amity, in
the same State, where the author died in 1816. This manu-
script story, Hurlburt was assured, resembled very closely
the contents of the Book of Mormon — so closely, in fact,
that the old neighbors of Mr. Spaulding were struck with
the similarities as soon as they heard the latter read by the
"Mormon" elders, though it had been eighteen or twenty
years since they had been amused by the "romance." Like
the Book of Mormon, they told him, it was written in
"Bible style." The expression, "and it came to pass," oc-
curred so often that some of the neighbors used to call the
author "Old Come-to-pass." Nay, they further affirmed, the
proper names were identical with those in the "Mormon
Bible." They distinctly remembered the names "Nephi,"
"Lehi," and "Moroni."
But where was the Story? and how was Hurlburt to get
it? Spaulding's widow, by this time Mrs. Davidson, was
living in Massachusetts ; no doubt she would have it. To
her, therefore, he wrote. She replied that it was now in a
small trunk which had belonged to her husband, and which
was at her uncle's in Pennsylvania. But Mr. Hurlburt
might have it, provided he would return it and give her.
THE AMERICAN BIBLE 93
when it was published, one-half the proceeds. Hurlburt
promised, and she let him take the manuscript.
Acting on the hints he had received during his absence
from Ohio, he returned to the neighborhood of Kirtland
bearing Mr. Spaulding's Story and also weighty thoughts
concerning the Book of Mormon, the latter of which he in-
tended to elaborate into a volume. He lacked means, how-
ever, to publish it. So he revealed enough of his theory in
public lectures to induce his friends to contribute several
hundred dollars towards the enterprise. In due time, the
book appeared, bearing the sensational title, Mormonism
Unveiled, by E. D. Howe, in which the Book of Mormon
was declared to have originated in the Spaulding Manu-
script Story.
The substance of this Howe-Hurlburt explanation is as
follows: While Spaulding was at Pittsburg, there lived at
this place a young man named Sidney Rigdon, who worked
for Mr. Patterson in the printing office. Young Rigdon, al-
ways on the look-out, it seems, for future greatness, and hav-
ing an opportunity and plenty of time while the manuscript
lay on the shelf of the printing house, copied it word for
word, and stowed away his copy till a propitious moment
should arrive when he might make something out of it. In
course of time he drifted into the ministry — we are using
the language of non-"Mormon" writers — wandering around
from one denomination to another, but meantime revolving
in his mind his literary project, and working at odd mo-
ments upon a new version of the Story. When his work was
completed, which differed from that of Spaulding chiefly in
that he had injected into it a strong vein of theology, he
named it the Book of Mormon, and gave it to Joseph Smith,
with instructions to say that it had been revealed to him by
an angel. Such, in brief, is the theory advanced in Mormon-
ism Unveiled to account for the Nephite record.
94 ONE HUNDRED YEARS OF MORMONISM
This Howe-Hurlburt explanation of the origin of the
"Mormon Bible" was instantly accepted by those who re-
fused to listen to Joseph Smith's. And wherever the Latter-
day Saint elders went they were confronted with the bald
assertion: "Joseph Smith did not write the book, Sidney
Rigdon wrote it from the Spaulding manuscript !" This the-
ory, to paraphrase what has been asserted of Hume's "the-
miraculous-in-the-impossible" idea, has always served as a
sort of Aladdin's lamp with those who lack the time, the
brains, or the inclination to look into the story for them-
selves. Rub this wonderful lamp, and all the hitherto mys-
terious avenues of knowledge respecting the origin of the
work, open up, and the nefarious conduct of Joseph Smith
and his colleagues in the matter springs up like a vision. A
catch phrase was needed, which, on lips of the ignorant,
would have identically the same effect as on the lips of the
learned, and at the same time require no exertion on the
part of either in the way of study or reflection. It was in-
vented by Howe and Hurlburt. It has a talismanic effect
when uttered with a sober countenance and grave accents.
Men who are utterly incapable of following a train of
thought for ten minutes at a time bandy this explanation
about among their friends when a really intelligent investi-
gator suggests how difficult it is to arrive at a conclusion
respecting the origin of the Book of Mormon. I venture
the assertion that no man can honestly examine this theory
and then conscientiously advance it as a satisfactory explana-
tion of the Nephite record.
In support of this hypothesis concerning the origin of
the Book of Mormon not a scintilla of real evidence has ever
been adduced, either in this original statement by Howe-
Hurlburt or in the hundred-and-one revampings of it by
later exponents. It is true that there has been published a
"terrifying" array of affidavits by old persons who soberly
THE AMERICAN BIBLE 95
avow that, in their early youth, they heard Solomon Spauld-
ing read parts of his manuscript, and that, after a lapse of
from twenty to even sixty years, they have a vivid recollec-
tion of names and incidents contained in the Story. But it
is over-taxing our powers of credulity to ask us to believe
that so slight an incident as this could have made so striking
an impression on their minds, when there was nothing in
the nature of the thing itself to awaken at the time, anything
more than the most commonplace interest.
There are too many weak places in the theory to entitle
it to any serious consideration as an explanation of how we
got the Book of Mormon.
In the first place, it has never been shown that Sidney
Rigdon was at Pittsburg when Spaulding was there, that he
was ever in the employ of Patterson, the printer, and that,
therefore, he was ever in a position to purloin the manu-
scrip. All statements to the contrary are mere assertion.
Rigdon himself declared that he had never been at Pitts-
burg till 1822, eight years after Spaulding's departure from
that city with his manuscript securely locked up in a trunk.
But granting that Rigdon was at Patterson's printing office
while Spaulding was at Pittsburg, what motive could he
have had to steal the Story? It is highly improbable, to
say the least, that Rigdon would have kept the manuscript
by him from 1812 till 1830, a period of eighteen years. But
even if we admit that he did all this, it has to be shown how
a man of Rigdon's position and ability would steal such a
miserable piece of writing as this Spaulding Manuscript is.
In the absence, therefore, of any working motive on the part
of Sidney Rigdon in this alleged conduct in relation to
Spaulding's narrative, the "Mormons" may well be par-
doned for refusing to credit the story.
In the next place, the advocates of this theory have never
been able to explain how it was that Joseph Smith and
96 ONE HUNDRED YEARS OF MORMONISM
Sidney Rigdon got together prior to the publication of the
Book of Mormon. The assertion that they did is wholly
gratuitous. The testimony of every one connected with the
matter is against the allegation. Joseph Smith, in his jour-
nal, records that the first meeting between him and Rigdon
took place in December, 1830. Parley P. Pratt, in his
Autobiography, gives the circumstances of his meeting with
Sidney in the fall of 1830, and presenting him with a copy
of the Book of Mormon, which the latter was by no means
desirous of receiving. Oliver Cowdery declared that he
wrote the Book of Mormon with his own hand. And, finally,
Sidney Rigdon himself solemnly protested to the world that
he never saw or heard of the Nephite record till it was pre-
sented to him by Parley P. Pratt in the latter part of 1830,
several months after its publication. A theory, surely, has
little claim to our respect which is based on the mere as-
sumption that all these men deliberately lied.
Concerning Rigdon's testimony we may add another
word, inasmuch as an anti-"Mormon" historian has recently
averred that this great preacher never directly denied his
connection with the origin of the Book of Mormon. In 1863
his son, John W. Rigdon, visited Utah and was so much
concerned over the association which his father was com-
monly thought to have had with the Prophet prior to the
publication of the book, that he determined, when he re-
turned to the East, to obtain a final statement from his father.
Accordingly, when the two met again, John W. said : "You
have always told me one story, that you never saw the Book
of Mormon until it was presented to you by Parley P. Pratt
and Oliver Cowdery ; that all you ever knew of the origin of
that book was what they told you and what Joseph Smith
and the witnesses who claimed to have seen the plates had
told you. Is this true? If so, all right; if it is not, you owe
it to me and to your family to tell it. You are an old man
THE AMERICAN fclBLE 97
and you will soon pass away, and I wish to know if Joseph
Smith, in your intimacy with him for fourteen years, has not
said something to you that led you to believe he had obtained
that book in some other way than what he told you. Give me
all you know about it, that I may know the truth." Sidney
Rigdon looked at his son a moment, raised his hand above his
head, and said slowly and emphatically, his eyes moistening
with tears : "My son, I can swear before high heaven that
what I have told you about the origin of that book is true.
Your mother and sister, Mrs. Athalia Robinson, were pres-
ent when that book was handed to me in Mentor, Ohio, and
all I ever knew about the origin of the book was what Parley
P. Pratt, Oliver Cowdery, Joseph Smith, and the witnesses
who claimed they saw the plates have told me, and in all of
my intimacy with Joseph Smith he never told me but the
one story, and that was that he found it engraved upon gold
plates in a hill near Palmyra, New York, and that an angel
had appeared to him and directed him where to find it, and
I have never to you or to any one else, told but the one story
and that I now repeat to you."* "I believed him," continues
Mr. John W. Rigdon, "and now believe that he told me the
truth. He also said to me after that that Mormonism was
true; that Joseph Smith was a Prophet, and this world
would find it out some day." It is difficult to believe that
Sidney Rigdon would face the stern and terrible realities of
eternal world with a lie, foul and deadly, on his lips. A
short time ago (in 1904) John W. Rigdon demonstrated
*At the time of Sidney Rigdon's death in July, 1876, the Friend-
ship Register said that "numerous pilgrimages had been made to
him from different parts by various persons desirous of obtaining
further information from him relating to the origin of the Book of
Mormon, but he unwaveringly adhered to his original theory on this
matter, being the same as that held by the Mormons ; and he treated
with great scorn and contempt the statement of parties imputing the
authorship of the work to himself."
98 ONE HUNDRED YEARS OF MORMONISM
his belief in his father's words by joining the Church, in
New York City.
It has always been the custom of anti-"Mormon" writers
to evade these weak points on the ground that "it is more
important to establish the fact that a certain thing was done
than to prove just how or when it was done." But since it
is clear from the facts in the case that "neither time nor
place did then adhere," and that our opponents are endeav-
oring "to make both," the precise point at issue is how and
when. Such an evasion as this, is additional evidence of the
weakness of the Hurlburt-Howe explanation.
A recent "historical inquiry" into "Mormonism" makes
what it imagines a strong point in favor of the Spaulding
theory out of the relationship which Sidney Rigdon sus-
tained to Joseph Smith. "We shall find," it says, "that, al-
most from the beginning of their removal to Ohio, Smith
held him in a subjection which can be explained only on the
theory that Rigdon, the prominent churchman, had placed
himself completely in the power of the unprincipled Smith,
and that instead of exhibiting self-reliance, he accepted insult
after insult until, just before Smith's death, he was prac-
tically without influence in the church." But it is extremely
improbable that a man "as self-reliant and smart as Ridgon
"was" would have submitted with so much servility to th«
dictation of "an ignorant country clown." This explanation
defeats its purpose by raising a fresh barrier to our belief
in the hypothesis. The thing we must believe, if we credit
this theory, is, that a really learned and eloquent preacher,
"with a superabundant gift of tongue and every form of
utterance" at his command, would steal, without any conceiv-
able motive, a miserable manuscript that any schoolboy
would be ashamed to call his own ; that an ambitious and
irascible temper, so accustomed to leadership everywhere
else, would cringe in abject submission to the contemptu-
THE AMERICAN BIBLE 99
ous dictates of an uncouth country boy twelve years his
junior; and that this man could not, in the thirty-five years
remaining of his life, though removed from the Church, re-
cover from this personal despotism ! And what motive could
Sidney Rigdon have had for all this craven servility, which
utterly broke his spirit, despoiled his highest hopes, and
crushed his very manhood? Poverty, ignominy, persecu-
tion, and disgrace all his days! If Rigdon had been a
preacher of any other sect, his eloquence and learning would
have commanded a reasonable competence during his life.
With any other religion he might have enjoyed a life of ease
and respectability, instead of sharing with the "Mormons"
the hatred and opposition of mankind. In a society such as,
according to those who believe that he was the "organizing
genius of Mormonism," he possessed the ability to effect, he
might have been the foremost character, instead of remain-
ing the mere dupe and tool of another, who is regarded as
greatly his inferior. Then, too, if we would believe this
theory, we must not call to mind the magnificent opportunity
he had when the death of Joseph Smith removed the only
partner of his "guilty secret !" One word of his on this oc-
casion, granting his relationship with the Prophet to have
been such as his enemies affirm, would have sounded the
death-knell of "Mormonism," and would have brought him
honor and praise from those who had fought against the
Church. That he would have done this had he been in pos-
session of such a secret is evident from what he did do ; for
he did his utmost to break up the Church, when he discov-
ered that it was not likely to give encouragement to his am-
bition for leadership. Besides, a man who is capable of per-
petrating such a fraud as is charged against Sidney Rigdon
would scarcely have any scruples about revealing the secret
when it was so clearly to his advantage to do so. At any
rate, we may well be pardoned for entertaining doubts as to
100 ONE HUNDRED YEARS OF MORMONISM
this alleged wickedness on the part of Rigdon, so iong as
there is no explanation of his silence when the Prophet died.
There is a more sensible way to account for this "servility"
and "meanness of spirit" on the part of Sidney Rigdon ; that,
namely, which accounts for the "servility" and "meanness"
of "Mormons" generally : Truth took hold of his heart,
plain, Bible truth, and he "feared" to lose his soul by utterly
renouncing it.
The Spaulding Manuscript Recovered.
Such in general were the arguments with which the Saints
met the bald assertions of their opponents. But of recent
years this absurd theory has had new light thrown upon it
by the recovery of the original Manuscript Story of Solo-
mon Spaulding.
When this Spaulding origin of the Nephite Record was
first invented, the Saints, of course, demanded that the man-
uscript be produced as proof that there was sufficient resem-
blance between it and the Book of Mormon to warrant the
conclusion that the one originated in the other. Or, if this
were not done, that there be exhibited at least quotations
from it. But it was asserted that the Manuscript had been
destroyed in a fire that occurred in the printing establish-
ment owned by E. D. Howe, the author of Mormonism Un-
veiled! For Hurlburt had neither published the work nor
returned it to its owner, Mrs. Davidson, though she had re-
peatedly requested him to send it back according to his
agreement. And so the matter rested until a few years ago.
In 1884, the late President James H. Fairchild, of
Oberlin College, Ohio, was on a visit to Honolulu, and was
staying with his old friend, Mr. L. L. Rice, who had pur-
chased the printing establishment of Howe, the author and
publisher of Mormonism Unveiled. Mr. Rice and Mr. Fair-
child were looking over the numerous old documents which
THE AMERICAN BIBLE 101
the former had in his possession, to see if there was anything
valuable pertaining to the Civil War, when they came upon
the Manuscript Story of Mr. Spaulding. Having heard of
the alleged connection between this narrative and the Book
of Mormon, their curiosity was naturally aroused concern-
ing this old manuscript, and they sat down and carefully com-
pared the two works. The result of their examination may
be learned from Mr. Fairchild's published statement: "The
theory of the origin of the Book of Mormon in the tradi-
tional manuscript of Solomon Spaulding will probably have
to be relinquished Some other explana-
tion of the Book of Mormon must be found, if any explana-
tion is required." Two years later, the Manuscript Story
was published, nearly half a century after it was said to have
been destroyed.
The contents of this notorious work are as follows : Some
time during the reign of Constantine, in Rome, a cer-
tain Fabius embarks for Britain with an important message
for the Islanders. Near the British coast, however, the
ship encounters a storm, is driven about aimlessly by the
raging elements, and, finally, in fulfillment of a prediction
by some one on board, approaches the coast of America.
Upon landing, the Romans are welcomed by the "Deli-
wares," a tribe of Indians, among whom they decide to make
a home. Now, it happened that they had on board their
vessel seven young women, three of whom were "ladies of
rank" and the rest "healthy, bucksome Lasses." Desiring to
make the best of their lot, it was decided, since there were
more men than women, that these latter should choose hus-
bands ; which they did, leaving the rest of the men to live in
single blessedness or select dusky helpmates. After a resi-
dence of about two years among the "Deliwares." thev
move westward several days' journey to a tribe called the
"Ohons."' These natives, by reason of the labors of a wise
102 ONE HUNDRED YEARS OF MORMONISM
man named Lobaska, are more civilized and refined than
the tribe they have left. In this part of the country, there
exist two great empires, one on the south side of the Ohio,
called Kentuck, the other on the north side, bearing the
name Sciota. Here follows a description of the natives,
their habits, laws, government, and religion. Upon this
background which occupies the first fifty-five pages — nearly
half the book — there is constructed a slender love story.
Elseon, a prince of the Kentucks, pays a visit to the court of
Sciota, where he falls in love with Lamesa, daughter of the
Sciotan emperor. A law of both nations forbids the mar-
riage of these two, but they nevertheless determine to wed ;
so they elope to the empire of the Kentucks, where there
prevails a more liberal construction of the law, and they are
joined in matrimony. War, therefore, breaks out between
these two peoples, in which thousands are slain on both
sides, and in which victory perches on the banner of the
Kentucks. At this point the narrative suddenly breaks off,
evidently unfinished.
The work in published form contains about one-tenth
as much reading matter as the Book of Mormon. It is
wretchedly composed ; it is filled with dashes, indicating
broken sentences ; only in the latter half, which is by far the
best written, are there any traces of imagination, and even
then there is a frequent falling from the sublime to the lu-
dicrous ; there are occasional passages containing obscene
suggestions ; and the task of reading it is intolerably tedious.
The manuscript, as we have it, answers perfectly to the de-
scription given it by Mr. Patterson in his advice to the au-
thor "to polish it up ;" for certainly one can hardly conceive
a literary work more painfully in need of polishing.
While, it must be admitted, there are some general re-
semblance between this work and the Book of Mormon,
both in content and in external details, still, candor and hon-
THE AMERICAN BIRLE 103
esty will force from the bitterest anti-" Mormon" of reason-
able veracity the admission that the differences between the
two works are so great as forever to preclude the possibility
of any connection between them. Both the Manuscript
Story and the Nephite Record claim to be translations ; but
the former is a translation of a Latin parchment found in an
Ohio mound, the latter is a translation of golden plates
written in what is known as reformed Egyptian. Mormon's
abridgment was revealed through the instrumentality of an
angel and translated by direct inspiration ; the Story of Fa-
bius is a "romance" discovered by the merest accident, the
fiction of discovery being merely a cheap literary device to
increase its sale. The one is a record of Hebrew colonies led
hither by the divine hand, while the other is an account of
a Roman company driven to America by the mishap of ad-
verse winds. The Manuscript Story assumes the existence
of the tribes of Indians on this continent at the time when
the Romans landed here; the Book of Mormon gives the
origin of the red man in the western hemisphere. Spauld-
ing's narrative, if it arouse interest at all, will do so entirely
by reason of a slender element of love, the religious being
wholly absent except where the creeds and ceremonies of
the heathen natives are described ; Mormon's history, on the
contrary, is wanting in the love-element and depends mainly
upon the religious, which colors almost every instance.
CHAPTER V
FROM OUT THE WILDERNESS
When the Prophet Joseph was told in the first vision that
the "Christian" world had long since departed from the
truth, he was, in all probability, also informed that if he
proved faithful he should be the instrument in the hands of
God in establishing the true Church on the earth. All the
visions which the youthful seer had received, and even the
translation of the Nephite Scriptures, were but preparatory
to the organization of the Church. It were a small matter,
after all, that the world should know of their apostate condi-
tion, that the Book of Mormon contained the "fulness of the
everlasting gospel," that communication between heaven and
earth was again a fact ; there must be the true Church of
Christ for them to join in order for salvation to be secured.
And so the next step necessary to the progress of this great
work was the effecting of a Church organization.
Restoration of the Priesthood.
But in order to do this it was necessary that the true
priesthood be restored. The purpose of the first vision was,
in part, to inform Joseph and the world that the true Church
was not on the earth, and therefore, that men did not have
the necessary authority to administer in the ordinances of
the gospel. The object of the revelations of Moroni was to
disclose the ancient nations of America to the modern world,
and to authorize and bring about the translation of the
records of those peoples. In none of these numerous and
important revelations was the holy priesthood restored to
FROM OUT THE WILDERNESS 105,
men. It required, therefore, a new dispensation of the di-
vine goodness before such an important responsibility could
be assumed by the Prophet.
Two distinct orders of priesthood were revealed to Jo-
seph at different times. The Aaronic was conferred by
John the Baptist ; and the Melchizedek by the ancient apos-
tles, Peter, James, and John.
The restoration of the Aaronic priesthood occurred in
May, 1829, while Joseph and Oliver were translating the
Book of Mormon. The occasion was their reading in the
Nephite Record of baptism for the remission of sin. Not
understanding the passage, the young men went into the
woods-to pray about it. While thus engaged, they were vis-
ited by a heavenly messenger, who stood before them en-
veloped in a cloud of light. Placing his hands upon the
heads of the young men, he ordained them to the Aaronic
priesthood, saying : "Upon you, my fellow servants, in the
name of Messiah, I confer the priesthood of Aaron which
holds the keys of the ministering of angels and of the gos-
pel of repentance, and of baptism by immersion for the re-
mission of sins; and this shall never be taken from the
earth, until the sons of Levi do offer again an offering unto
the Lord in righteousness." The messenger was John the
Baptist; and he explained to the young men that he acted
under the direction of the apostles Peter, James, and John,
who, he added, would in due time bestow upon them the
higher or Melchizedek priesthood. This Aaronic priesthood,
the angel said, had not the power of laying on hands for
the gift of the Holy Ghost, which authority should be con-
ferred on them later.
The heavenly messenger gave them instructions as to
what they were to do after his departure. They were, to
baptize and afterwards to ordain each other. This they did
precisely as the angel had commanded, Joseph baptizing and
106 ONE HUNDRED YEARS OF MORMONISM
ordaining Oliver first. The Prophet's record of this event
goes on to say that upon coming out of the water, each in
turn was filled with the Holy Ghost and prophesied mam-
things that should shortly come to pass and that pertained
to the rise of the Church.
Of this really dramatic event the Prophet makes no
comment whatever; he is satisfied with merely noting the
facts. Nevertheless, it must have created in him feelings of
the greatest awe and impressiveness. But Oliver's exuber-
ant feelings in later years overflowed into expressions of
the wildest raptures of delight, which showed that the very
memory of this divine manifestation thrilled his soul with
heavenly ecstasy. "What joy !" he exclaims, "what wonder !
what amazement ! While the world was racked and dis-
tracted— while millions were groping as the blind for the
wall, and while all men were resting upon uncertainty, as a
general mass, our eves beheld — our ears heard. As in the
blaze of day; yes, more — above the glitter of the May sun-
beam, which then shed its brilliancy over the face of nature !
Then his voice, though mild, pierced to the center, and his
words, 'I am thy fellow servant,' dispelled every fear. We
listened, we gazed, we admired ! 'Twas the voice of an an-
gel from glory — 'twas a message from the Most High, ami
as we heard we rejoiced, while his love enkindled upon
our souls, and we were rapt in the vision of the Almighty
. . . earth nor men, with the eloquence of time cannot
begin to clothe language in as interesting and sublime a
manner as this holy personage."
All this occurred at Harmony. Fearing persecution if
they communicated the facts of this vision to anyone, they
kept the matter entirely to themselves.
Not long after this — some time, most probably, in the
latter part of this same month, beween Harmony, in Penn-
sylvania, and Colesville, New York, on the Susequehanna
FROM OUT THE WILDERNESS 107
river — the promise of the angel was fulfilled and the higher
priesthood was restored by the ancient apostles, Peter,
James, and John. We do not know the precise date or place
at which this important manifestation took place; we can
obtain only an approximate time and location, and even
these we have, for the most part, to get by a series of in-
ferences from revelations to the Prophet. But however
uncertain we may be regarding these comparatively unim-
portant matters, the fact itself remains — the power of apos-
tleship, the Melchizedek priesthood, was conferred upon the
Prophet Joseph and Oliver Cowdery under the hands of
those who were ordained by Christ himself and who were
among the last to hold it in ancient times.
The Church Organized.
Thus empowered from on high, Joseph still awaited the
time when the Lord should instruct him to proceed further.
Very early in April, 1830, he received a revelation (section
20) in which he was informed how to organize the Church.
Accordingly, on Tuesday, the sixth day of this month,
Joseph and a few others who had received his work with
favor, met at the home of Father Peter Whitmer, at Fay-
ette, Seneca county, and proceeded to organize the Church
according to the instruction in the revelation. The meeting
was opened by prayer, after which Joseph inquired of those
present whether they were willing to accept himself and
Oliver Cowdery "as their teachers in the things of the king-
dom of God," and whether they were willing that the
Church should be organized according to the commandment
to do so. The result was a unanimous affirmative vote.
Joseph then laid his hands upon the head of Oliver Cowdery
and ordained him an elder, and Oliver, in turn, ordained
Joseph to the same office. The sacrament of the Lord's
supper was administered, and each of those who had been
108 ONE HUNDRED YEARS OF MORMONISM
baptized was confirmed by the laying on of hands for the
reception of the Holy Ghost. The Spirit was manifest at
the meeting in a remarkable manner; all rejoiced exceed-
ingly that once more the true Church was on earth ; and
some of those present exercised the gift of prophecy. Only
six persons constituted the membership of the new organ-
ization, when it was created. Their names are: Joseph
Smith, Jr., Oliver Cowdery, Hyrum Smith, Peter Whit-
mer, Jr., Samuel H. Smith, and David Whitmer. All of
these had been baptized already, Joseph and Oliver on the
day John the Baptist appeared to them; Samuel on the
twenty-fifth of the same month ; and the other three some
time in June following; but all, it seems, were baptized
again on the sixth of April, the day of the organization.
A question has arisen concerning the total number of
persons who had been baptized prior to the organization of
the Church. It is well known that there were only six be-
longing to the first organization, this number being neces-
sary to fulfill the law of New York State at this time ; but it
is also known that there were others who had been bap-
tized, but whose names are not given in this account of the
organization. The number of those who had been baptized
before April 6th has been variously estimated at sixteen,
thirty, thirty-five, forty, and seventy-six. All these esti-
mates, however, are too high. In the minutes of the second
conference of the Church held at Fayette on the 26th of
September, 1830, the membership is given at sixty-two. In
the same place it is stated that out of this number thirty-
five had joined since "the last conference," which was held on
June 9th. This would make the membership of the Church
on this last date twenty-seven. Now, according to the rec-
ords of the Church, Oliver Cowdery had baptized four per-
sons on the 6th of April; on the 11th of this month he had
baptized six ; and on the 18th seven more ; and Newel
FROM OUT OF THE WILDENRESS 109
Knight had been baptized in the last week of May ; which
makes a total of eighteen who had joined the Church be-
tween April 6th and June 9th. This would leave only nine
persons who had been baptized prior to the day of organ-
ization.
While the meeting was yet in session Joseph received
the revelation recorded in section 21 of the Doctrine and
Covenants. The Church was instructed in this revelation to
keep a record, in which Joseph was to be called a "seer, a
translator, a prophet, an apostle of Jesus Christ, an elder of
the Church through the will of the Father and the grace of
the Lord Jesus Christ." The people were admonished to
"give heed unto all his words and commandments which he
shall give unto you as he receiveth them, walking in all holi-
ness before me ; for his word ye shall receive, as if from mine
own mouth, in all patience and faith." And they were
promised that if they did this, the gates of hell should not
prevail against them, and the Lord, through his Prophet,
would "move the cause of Zion in mighty power for good."
In the same revelation Oliver Cowdery was designated the
first preacher of the Church, not only to the Saints, but also
to the world, Jew and Gentile. After this, the Prophet says,
"some others" were "called out" and ordained "to different
offices in the priesthood," according to the manifestations of
the Spirit. The meeting was then dismissed. There were
present "several persons, who had not been baptized," but
who became convinced of the truth and shortly afterwards
joined the Church.
Another meeting was held at the Whitmer home on the
following Sunday, April 11th, at which Oliver Cowdery
preached the first public discourse under the auspices of the
new organization. On the same day six, and on the 18th
seven, persons were added to the Church.
110 ONE HUNDRED YEARS OF MORMONISM
The Name of the New Society.
There does not seem to have been any distinct name assigned
the new society on this occasion. For several years after-
wards, in fact, it was called variously "The Church of
Christ," "The Church of Jesus Christ," "The Church of
God," and even "The Church of the Latter-day Saints."
Very frequently from that day to this it has been called by
writers within and without the organization "The Mormon
Church," and the religion "Mormonism," though these terms
seem not to have been employed very often by the early
Saints. The true name of the Church as given by the Lord
himself in a revelation dated April 26th, 1838, is "The
Church of Jesus Christ of Latter-day Saints." Whatever
appellation is given it, we must understand, is altogether
unauthorized unless it is given by the Lord. The term "Mor-
mon Church," it is safe to say, will never be the designation
of this organization, for the simple reason that it is not
Mormon's Church, any more than it is Joseph Smith's or
Brigham Young's, or any one else's, except Christ's. Like
the term "Christian," it was given in derision ; and the word,
wherever it appears should for this and the reason just
named, be enclosed in the customary quotation marks.
"The appropriateness of this title," remarks Elder B. H.
Roberts, in a footnote to the "History of the Church" (Vol.
II, p. 24), "is self evident, and in it there is a beautiful recog-
nition of the relationship both of the Lord Jesus Christ and
of the Saints to the organization. It is 'The Church of
Jesus Christ.' It is the Lord's ; he owns it, he organized it.
It is the sacred Depository of his truth. It is his instru-
mentality for prommulgating all those spiritual truths with
which he would have mankind acquainted. It is his instru-
mentality for perfecting the Saints, as well as for the work
of the ministry. It is his in all these respects; but it is an
institution which also belongs to the Saints. It is their ref-
FROM OUT OF THE WILDERNESS 111
uge from the confusion and religious doubt of the world. It
is their instructor in principle, doctrine, and righteousness.
It is their guide in matters of faith and morals. They have
a conjoint ownership in it with Jesus Christ, which owner-
ship is beautifully recognized in the latter part of the title.
The Church of Jesus Christ of Latter-day Saints' is equiv-
alent to 'The Church of Jesus Christ,' and 'The Church of
the Latter-day Saints.' "
CHAPTER VI
NOT OF THE WORLD
No sooner was the new Church organized than it met with
opposition. At Fayette, attempts were made to do violence
to the converts of the "new" gospel. Here Joseph had
probably met with less opposition than at any place where
he had lived since the memorable year 1820. He had been
ridiculed for his belief wherever else he went. Here he had
been treated at least with respect, and in many cases with
positive friendship. Now, however, much of this was
changed. When it was found that he was obtaining a fol-
lowing, and was actually organizing this following into a
church, those who did not believe in him or his work sought
to interfere with its progress. Not only at Fayette was op-
position manifested. Colesville, in New York, and Har-
mony, in Pennsylvania, were scenes of more or less opposi-
tion.
The First Miracle.
At Colesville, the disturbance between the Saints and their
opponents was of a somewhat serious character, and created
much trouble among those who had been baptized. It was
at this place, it will be remembered, that Joseph Knight
lived. The Prophet, it seems, had known Mr. Knight for a
number of years. He had worked for the latter during
much of the time that intervened between the first vision and
the year 1827, when he received the plates. He had, more-
over, been several times befriended by Mr. Knight while
translating the record. Mr. Knight, therefore, was well ac-
quainted with Joseph's character, and, though a Universal-
NOT OF THE WORLD 113
ist, had been impressed with the young man's message.
Joseph had often visited the Knights, where he had always
been made welcome and where he had often had conversa-
tions with them on religion.
Mr. Knight had a son Newel, with whom Joseph was on
intimate terms. Newel had promised Joseph that he would
pray at one of the meetings which were held at his father's
house; but when the time came, he failed to do so. Upon
being chided by the Prophet for his neglect, he said that he
would pray alone instead of in public. This he attempted to
do one day in a grove not far from his home, when he was
seized by a strange power which bound his tongue so that he
could not speak. Shortly afterwards he returned to his
house. He had no sooner reached home than he was again
seized by this terrible power, but with such violence this time
as to result in all manner of bodily contortions. He was
tossed about the room in a most frightful manner. He suc-
ceeded in making his wife understand that he wished Joseph
to come to his aid ; and she immediately went for the Proph-
et. As soon as Joseph entered the room Newel said, "I am
possessed by an evil spirit, and I want you to rebuke him."
The Prophet replied, "If you believe that I can do it, it shall
be done." And almost unconsciously he commanded the evil
spirit, in the name of Jesus Christ, to depart. Immediately
Newel was made well, and he declared that he saw the Devil
leave him and pass out of the room. The Spirit of the Lord
now entered him, giving him a feeling of supreme joy. It
lifted him bodily from the bed where he lay, till his head and
shoulders touched the ceiling. This was the first miracle
ever performed in this dispensation, "and it was done," re-
marks the Prophet in speaking of it later, "not by the power
of man, but by the power of God, to whom be glory forever."
A number of those who wittnessed it were non-members
of the Church, but they joined soon afterwards.
114 ONE HUNDRED YEARS OF MORMONISM
Of course the news of this miracle soon spread over the
neighborhood. Before this, when people began to attend the
meetings and to believe the new faith, religious jealously be-
gan to manifest itself, endeavoring to prevent the work from
spreading among the people. This wonderful manifestation,
of course, only added fuel to the flame of this opposing
spirit, which grew during the successes of the Saints till it
was a formidable power against truth. Meetings were
held at the Knight home and elsewhere, and were attended
by the people in the vicinity. Alarm grew apace. One
minister, it is said, failing in his efforts to persuade a young
lady, a sister of Newel Knight's wife, from listening to the
elders and attending their meetings, secured from her father
a power of attorney over her and took her away from the
place; but even this extreme measure was ineffectual, for
she afterwards returned and was baptized. Failing in a
mild way to turn the people from the gospel, the enemy
resorted to violence.
Arrests and Trials of Joseph.
Some time later than this, Joseph, with his wife Emma and
two or three elders, went to Colesville for the purpose of
attending to a number of baptisms. Saturday evening some
of the Saints made a dam in a creek so that, on the following
day, the ordinance might be performed. But during the
night the dam was torn out by an enemy. On Monday, how-
ever, the converts were baptized early in the morning before
any opposition could be manifested to such a degree as to
prevent the work. Finding their efforts thwarted thus, a
mob to the number of about fifty, collected before Knight's
house, where the Prophet and his friends were staying.
Joseph went out and spoke to them calmly, but without
pacifying them. Finally they left without doing any other
injury than offending, with profanity and threatenings, the
sensitive ears of those who were the objects of their rage.
NOT OF THE WORLD 115
The next morning an officer came to the house and ar-
rested Joseph for setting the country in an uproar. This
officer, however, before leaving with his prisoner, revealed a
plot that had been made to get the Prophet into the hands of
a mob, but expressed his determination to frustrate this
wicked design. The two were soon on their way to South
Bainbridge, in an adjacent county, where the Prophet was
to be tried. On their way they passed a crowd of men, evi-
dently those of whom the sheriff had spoken, who stood
waiting for the approach of the two. The officer, however,
whipped up his horse, and left them running in the rear
venting themselves in curses and yells. Arrived at Bain-
bridge, the friendly officer took his prisoner to an inn and
protected him from any possible danger, giving him the only
bed in the room, while he himself lay on the floor, with his
feet against the door, ready to rise at the first alarm.
In due time the trial took place. Every effort that mal-
ice could put forth was exerted by the Prophet's enemies to
convict him of an offense against the law. Witnesses who
knew nothing of the Prophet's character and history except
from hearsay, were allowed to testify against him. Every-
one who knew him personally — as for example, Josiah Stoal,
Joseph and Newel Knight — had nothing but good to say
of him. An effort was made to prove that Joseph had
stolen a yoke of oxen from Mr. Stoal, but the latter testi-
fied on the stand that he held Joseph's note for the amount
of the purchase, and that he would dispose of more oxen to
him on the same terms. Joseph was of course discharged,
the judge advising the young man's accusers to go home
and spend their time in less mischievous employment.
As soon, during the trial, as it appeared that Joseph
could not be convicted of any offense against the law, his
accusers sent to Broome county for another warrant, delay-
ing the court by the most trifling matters until it reached
116 ONE HUNDRED YEARS OF MORMONISM
them. Hence, as soon as the Prophet was released, which
was about midnight, he was a second time apprehended for
offenses alleged to have been committed in Broome county.
This time, being in the custody of an officer who was in
harmony with the mob, he was subjected to ill-usage. He
was compelled, for instance, to travel a distance of fifteen
miles, at the end of which he was forced to sleep in the arms
of his cruel guard, who trembled with apprehension lest his
prisoner should escape. His hunger, moreover, was ap-
peased by crusts of bread, and water, the only food which
he was permitted to have.
The trial began at ten o'clock and continued till past
four in the morning, without intermission. The whole
country was dragged for men who would testify against
the Prophet, whether they knew him or not. The counsel
for the state endeavored to wrest Newel Knight's testimony
concerning the miracle wrought in his behalf into evidence
against Joseph as a teacher of a false religion; as if the
advocate of spiritual error were a crime against the tem-
poral law! After two hours were spent by the lawyers in
arguing the case, the prisoner was pronounced "not guilty"
and discharged. The judges — for there were three — did
not, like the judge in the former case, tell the false accusers
that they ought to be engaged in better work, but to put on
as good a face as possible to the mob, gave the accused a
severe reprimand. Joseph was once more a free man.
In both trials the Prophet was ably defended by a Mr.
Reid, who, though now a farmer, had been a practicing
attorney well versed in the law. Mr. Reid, several years
after this, testified that when approached by Joseph's friends
to take the case he felt deeply impressed "to go," as he put it,
"to defend the Lord's anointed." After the second trial the
officer who acted so cruelly toward Joseph came to the
Prophet and apologized for his maltreatment, and to prove
NOT OF THE WORLD 117
his sincerity assisted him to turn aside a third attempt to
arrest him.
Harmony was really the home of the Prophet from the
time he first went there to translate the plates till the present,
although he had been away most of the time since he and
Oliver went to live at the Whitmer's, in Fayette. Joseph's
father-in-law was, just before the time of which we are now
speaking, particularly favorable to the work. Especially did
he entertain no bitterness for Joseph. Indeed, the latter had
some hopes of eventually bringing Mr. Hale and his family
into the Church. During the time when the work of trans-
lation was carried on at Harmony, Joseph and Oliver had
many times owed their freedom from persecution, and even
mob violence, to the friendship of the Hales. Now, however,
it was different. When the Prophet returned to his home
after the organization of the Church, he found the family
very bitter against him. A Methodist minister had been
laboring, during his absence, to turn them against Joseph,
and had uttered many base falsehoods against him, which
the family believed. Joseph, when he returned, tried to win
them over to his cause ; but was unsuccessful ; they were
set in their opposition. When, after this, persecution was
started against the Prophet, and mob violence threatened
his life, Mr. Hale refused longer to exert his influence to
protect his son-in-law. Hence, Joseph was forced to leave
Harmony, and take up his residence at Fayette. This breach
between Joseph and his wife's father was never repaired.
In addition to this opposition from without there occurred
two instances, though at different times, showing that there
existed dissension within the Church.
The first concerned Oliver Cowdery in particular. Elder
Cowdery, it seems, had been pondering over the revelations
given through the Prophet. He wrote to Joseph, who was
then living at Harmony, commanding him "in the name of
118 ONE HUNDRED YEARS OF MORMONISM
God" to erase certain words in one of the revelations, "that
no priestcraft be among us." Joseph wrote to him asking by
what authority he commanded him to "add to or diminish
from" a revelation given by the Lord. Shortly afterwards
the Prophet visited Oliver at Fayette and found he had
misled the Whitmer family into believing that those particu-
lar words he had objected to were wrong. However, it was
not long before Joseph convinced them all that the words
were in entire harmony with the rest of the revelation ; and
peace and union were restored.
Another similar error arose in the Chuch, this time in-
volving, chiefly, Hiram Page. He had in his possession a
certain stone by which he claimed to have received some
revelations concerning the upbuilding of Zion and other
things, at variance with the word of God to the Prophet and
that also in the New Testament. But when he was shown
his error he entirely renounced it, as did those also whom he
had deceived. Thus Satan began to waylay some of the
Saints by endeavoring to counterfeit the revelations of the
Lord. But as these errors were uprooted almost as soon as
planted, they did little or no harm.
The Peace Which Passeth Understanding.
Neither opposition from without, however, nor discord with-
in the Church was to be the only lot of the infant organiza-
tion. There were blessings also in store for the Saints. The
very opposition, as it has so often proved since, was a source
of subsequent joy. Dreams and visions began to illumine
their minds, in fulfillment of the Prophet Joel's prediction.
Joseph continued to receive revelations for the guidance of
the Church. Everywhere the work prospered, members be-
ing added almost every week. The Lord frequently mani-
fested his wisdom and power in their behalf. Once, when it
was necessary to confirm the persons who had been bap-
tized under the threatening circumstances at Colesville
NOT OF THE WORLD 119
which we have just given, the Prophet, in company with his
brother Hyrum, and John and David Whitmer, undertook
to perform this duty. A reward of five dollars had been
offered any one who would give information of the arrival
of any elders. Nevertheless, these brethren went through
the town, held a meeting, at which those who had been bap-
tized were confirmed, and returned to their homes, without
being recognized by their enemies at Colesville, though the
latter had eyed them curiously as they passed. Afterwards
the Prophet heard that his enemies had been informed,
when it was too late, of the visit of the elders, and that a
mob had gathered, annoying the brethren all the next day.
During this time two conferences of the Church were
held, at which evidences of divine favor were received by
the faithful Saints.
The first was held on the 9th of June. There were pres-
ent about thirty Saints, besides a number who were either
believers or who desired to learn of the new faith. The
sacrament was administered,* some persons who had been
recently baptized were confirmed, and others were ordained
to the priesthood. The Holy Spirit was poured out upon
the Saints in a miraculous manner. Some prophesied and
others saw visions. Newel Knight declared that he saw the
future of the great work which the Lord was establishing
on the earth, and that he beheld Jesus Christ sitting on the
right hand of the Father. Some of the Saints who were
thus under the influence of the Spirit were entirely overcome
*In August, 1830, at Harmony, while the Prophet was on his
way to procure some wine for the administration of the sacrament,
lie was met by a heavenly messenger, and received the revelation
recorded in section twenty-seven of the Doctrine and Covenants, the
first four paragraphs of which authorized the use of water instead of
wine ; for "it mattereth not what ye shall eat, or what ye shall drink,
when ye partake of the sacrament, if so be that ye do it with an eye
single to my glory."
120 ONE HUNDRED YEARS OF MORMONISM
thereby and had to be laid upon beds or couches until they
recovered their natural strength.
Another conference was held at Fayette on the 26th of
the September following, which continued for three days.
Here, too, the sacrament was administered, persons previ-
ously baptized were confirmed, men were ordained to the
priesthood, and other matters of a spiritual nature were at-
tended to. It was at this conference that Hiram Page re-
nounced the "revelations" he had received through his curi-
ous stone. It was here, too, that so much was said concern-
ing the work among the Lamanites as to cause many of the
brethren to inquire more closely into the promises of the
Lord to this benighted race. "During this conference," the
Prophet writes, "the utmost harmony prevailed, and all things
were settled satisfactorily to all present and a desire was
manifested by all the Saints to go forward and labor with
all their powers to spread the great and glorious principles
of truth, which had been revealed by our heavenly Father."
A number were converted to the truth at this conference.
Thus passed away the year 1830. We have no means of
knowing what the exact membership of the Church was at
this time, but it had grown very rapidly since the sixth day
of April. Whether in sunshine or in shower, it prospered
marvelously, and the new year "opened with a prospect
great and glorious for the welfare of the kingdom."
PART SECOND
On the Banks of the Ohio and the Missouri
CHAPTER I
THE LAND OF SHINEHAH
The Mission to the Lamanitcs.
The Book of Mormon is replete with predictions of great-
ness to come upon the "remnant of the House of Israel"
when the record of their forefathers should have been re-
vealed to the Gentiles. One passage declares that they shall
receive the Nephite record and thus learn of their origin,
that through this and other means "they shall come to a
knowledge of Jesus Christ" and the great work of human
redemption, and, finally, that through their adherence to the
gospel they shall become, before many generations shall have
passed away, "a white and delightsome people." Another
goes on to tell in the most glowing terms, how, after humili-
ation and oppression at the hands of alien nations, their an-
cient power and glory shall come upon them, and they shall
stalk in the midst of the Gentiles like a young lion among
flocks of sheep, treading down and tearing in pieces, whom
none can deliver. Another prediction assigns to the Laman-
ites a prominent part in the building of the New Jerusalem.
Tt was perfectly natural, therefore, that the early Saints
should conceive an interest in the American Indians and be
122 ONE HUNDRED YEARS OF MORMONISM
eager to know if the time had come when these glorious pre-
dictions concerning them should be fulfilled. The first inti-
mation of this interest that we have any record of, is found
at the time when a conference of the Church was held at
Fayette in September, 1830. "Several of the elders," re-
marks the Prophet, in referring to this occasion, "manifested
a great desire respecting the remnants of the House of
Joseph, the Lamanites, residing in the West." In answer to
this desire came the revelation contained in section thirty-
two of the Doctrine and Covenants, calling Parley P. Pratt
and Ziba Peterson on a mission "into the wilderness among
the Lamanites." Oliver Cowdery and Peter Whitmer, Jr.,
had already been called to this same mission.
In the following month these four elders began their west-
ward journey, traveling on foot. Near Buffalo they stopped
to preach to the Catteraugus Indians, by whom they were
received kindly and to some of whom they presented copies
of the Book of Mormon. Thence they proceeded to Ohio.
At Mentor, a small town in the northeastern part of the
State, not far from Kirtland, they found Sidney Rigdon pre-
siding over a congregation of Disciples. Their reason, it
seems, for going to Mentor was to call on Mr. Rigdon, who
was known to Parley P. Pratt. The pastor entertained the
young missionaries hospitably, but would not indulge in any
argument with them over their new revelation, which he
thought altogether superfluous, seeing that the Bible con-
tains the word of God. He promised, however, carefully to
read the volume presented him, and to permit them to preach
to his congregation, both of which promises were fulfilled.
At the conclusion of a meeting which the elders afterwards
held in his chapel, Rigdon advised his flock to consider
seriously what they had just heard, in obedience to the in-
junction of the Scriptures to search all things and hold fast
that which is good. Subsequently, after having read the
THE LAND OF SHINEHAH 123
Book of Mormon, he was converted and baptized, as also
were many of his congregation.
At Kirtland, whither the missionaries next went, and
where there was a flourishing- branch of Disciples, they were
equally successful. "The people thronged us night and day,"
writes Parley P. Pratt in his Autobiography, "insomuch
that we had no time for rest or retirement. Meetings were
convened in different neighborhoods, and multitudes came
together soliciting our attendance ; while thousands flocked
about us daily ; some to be taught, some for curiosity, some
to obey the gospel, and some to dispute or resist it." In the
course of the two or three weeks that they remained in the
vicinity, they baptized one hundred and twenty-seven per-
sons, ordained some to the priesthood, and placed them in
charge of the converts. Then they pursued their journey
westward, with Dr. Frederick G. Williams, a Kirtland con-
vert, added to their number.
About fifty miles west of Kirtland they stopped over
night at the home of a Mr. Simeon Carter, with whom, when
they departed, they left a copy of the Book of Mormon. Mr.
Carter soon devoured the contents of the strange volume,
and believed it with his whole heart. He desired to be bap-
tized, but there being no one in that part of the country who
belonged to the Church, he went to Kirtland, where the
ceremony was performed. Returning to his home, after
having been ordained to the priesthood, he taught the gospel
to his neighbors and brought some sixty persons into the
Church.
The missionaries, after leaving Carter's, continued on
towards the West ; but we shall postpone our consideration
of the details concerning the rest of their journey until an-
other chapter.
124 ONE HUNDRED YEARS OF MORMONISM
The Removal to Ohio.
In December of this year (1830), Joseph was attending a
meeting- of the Saints held at the home of his parents. By
this time they had moved from Manchester, and were living"
at a place called Waterloo, not far from Fayette. At the
conclusion of the Prophet's discourse, he gave anyone who
so desired, the privilege of speaking. A stranger arose. He
had been, he said, at Manchester, Joseph's former home, to
make inquiries concerning the Smith family, and had found
them to have had a good reputation in the neighborhood
until Joseph proclaimed his visions. He added that he had
found everything about the Smith farm in good order, which
indicated care and industry on the part of the owners. These
evidences of good character in the founder of "Mormonism,"
together with what he had previously learned concerning
the revelations to the Prophet, had made an impression on
him, and he wished to be baptized. This stranger was Ed-
ward Patridge,* whose home was at Kirtland, Ohio, and
who, with Sidney Rigdon, had come to New York for the
purpose of meeting the Prophet Joseph. Soon after this.
Mr. Partridge was baptized in Seneca River near by.
While the brethren were staying with him, Joseph re-
ceived a revelation concerning each of them. Edward Part-
ridge was called to the ministry and told to proclaim the
gospel "with a loud voice." Respecting this man, the
Prophet remarks in his journal that he was "a pattern of
piety, and one of the Lord's great men." Elsewhere he de-
clares that Edward was a man "without guile." Another
revelation (section 35) was given through Joseph to Sidney
*Philo Dibble, who was living near Kirtland when the mission-
aries came to Ohio, says that Mr. Partridge, "a man who would not
lie for his right arm," was chosen by the people thereabouts to go
to Fayette to inquire into the religion which the "Mormon" elders
had proclaimed, and also into the character of the Prophet. (Nar-
rative, p. 77.)
Till'. LAND OF SHINEHAH 125
Rigdon. "Thou art blessed," said the Lord, "for thou shalt
do great things. Behold thou wast sent forth, even as John,
to prepare the way before me, and before Elijah, which
should come, and thou knewest it not. Thou didst baptize
with water unto repentance, but they received not the Holy
Ghost." He was instructed to "tarry" with Joseph and write
for him, Oliver Cowdery being on his journey to the Laman-
ites, and John Whitmer having been sent to take charge of
the Saints at Kirtland ; and was promised that Joseph should
go with him to Ohio when he returned there. It should be
remarked that at this time the Prophet had undertaken the
work of revising, by inspiration, the Hebrew Scriptures ;
and it was for the purpose of writing this that Sidney
Rigdon had been commanded to stay.
The promise contained in the revelation to Rigdon that
Joseph should accompany him to Ohio, is the first intimation
we have of the westward movement of the Church. Short-
ly after this, a revelation (section 37) was received by the
Prophet in which the Saints in New York were enjoined to
move from the State. "A commandment I give unto the
Church," said the Lord in this revelation, "that it is expedi-
ent in me that they should assemble together at the Ohio,
against the time that my servant Oliver Cowdery shall re-
turn." Hence from this time on, preparations were making
for the removal. The Prophet was instructed to lay aside
the work of revising the Rible until such time as he might
take it up again in his new home. A conference of the
Church was held at Fayette, at which all necessary instruc-
tions were given the Saints, and final arrangements made for
the removal. Hyrum Smith was given charge of the branch
over which Joseph had presided, with the counsel to repair
to Kirtland as soon as he could do so.
Tn the latter part of the following January, the Prophet,
in company with others, set out for Ohio, his jonrnev having
126 ONE HUNDRED YEARS OF MORMONISM
been hastened by word from John Whitmer that Joseph's
presence at Kirtland was much needed, on account of some
false spirits that had manifested themselves at the meetings
of the Saints .
"About the first of February, 1831," according to one
account of the Prophet's arrival at his destination, "a sleigh
containing four persons, drove through the streets at Kirt-
land and drew up at the door of Gilbert & Whitney's mer-
cantile establishment. The occupants of the vehicle were
evenly divided as to sex. One of the men, a young and stal-
wart personage, alighted, and springing up the steps, walked
into the store and to where the junior partner was standing.
" 'Newel K. Whitney ! Thou art the man !' he exclaimed,
extending his hand cordially, as if to an old and familiar
acquaintance.
' 'You have the advantage of me,' replied the one ad-
dressed, as he mechanically took the proffered hand — a half-
amused, half-mystified look overspreading his countenance —
T could not call you by name as you have me.'
" 'I am Joseph Smith, the Prophet,' said the stranger smil-
ing, 'You've prayed me here ; now what do you want of me ?'
"Mr. Whitney, astonished but no less delighted, as soon as
his surprise would permit, conducted the party across the
street to his house on the corner, and introduced them to his
wife. She shared fully his surprise and ecstasy."
"My wife and I," declares the Prophet, in speaking of
their stay with the Whitneys. "lived in the family of Brother
Whitney several weeks, and received every kindness and at-
tention which could be expected, and especially from Sister
Whitney."
Subsequently, all the branches of the Church in New
York removed to Ohio. Lucy Smith, the Prophet's mother,
relates how a company of eighty persons, including herself,
came from the region of Seneca Lake to Kirtland, traveling
THE LAND OF SHINEHAH 127
mostly by water. At one point on their way, they overtook
and passed two other companies of Saints, going like them-
selves to the new home. One was the Colesville branch,
numbering sixty souls, the other, under the direction of
Elder Thomas B. Marsh, comprising thirty. It was some time
in the spring when these companies reached their destination.
Why the Church Moved Westward.
Various explanations have been offered as to why the Church
moved westward to Ohio. Some anti-"Mormon" writers
would have us believe that it was fear, cowardice, in the
Prophet that dictated the movement. He feared, it is assert-
ed, that "Mormonism" would be crushed, before it could
get fairly started, amid the civilization of the East, and so he
took it westward where the population was thinner and
where it would be more likely to find toleration. It required
darkness and ignorance to thrive well ! But those who make
such assertions know nothing of the real character of the
great founder of "Mormonism" or about the true nature of
the Church he established. Few men have exhibited more
courage, physical and moral, than Joseph Smith. He knew
little else, during the brief span allotted him in mortality,
than what concerned situations calling for exceptional cour-
age. And "Mormonism" has always, from the beginning,
challenged investigation and the light. It has never sought
to lurk in dark places ; it has never fostered ignorance. It
was for an entirely different reason, therefore, that "Mor-
monism" forsook the crowded marts of civilization in the
East for freedom and the open country in the West.
Doubtless, the first thing that turned Joseph's thoughts
to the Ohio country was the success which the Lamanite mis-
sion was having in the neighborhood of Kirtland ; for the
missionaries kept him constantly informed respecting their
labors. In two or three weeks, as we have seen, they had es-
tablished a branch of more than one hundred members ; and,
128 ONE HUNDRED YEARS OF MORMONISM
doubtless, in the course of a few months, there would be
more members of the Church there than in New York State.
Then, too, in December came Rigdon and Partridge, who
must have confirmed in the Prophet this idea of the future
situation. Added to this was the indication that in the vicin-
ity of Fayette there would be persecution. Indeed a revela-
tion pointed out the dangers from this direction. Finally,
the word of the Lord was received directing the whole
Church to remove to the Ohio. "A commandment I give
unto the Church, that they should assemble together at the
Ohio, against the time that my servant Oliver Cowdery
shall return. Behold, here is wisdom."
That there was profound wisdom in this command we
can plainly perceive, who live in the days when so much has
been accomplished in the great West, which would have been
impossible under conditions that the Church would have
found in the crowded East. And no doubt there is some
truth in the statement that "Mormonism" could not have de-
veloped its mission in New York State. But "fear" was no
element of the wisdom that dictated the policy. The modern
Church had a system to develop, a mission to fulfill, prob-
lems, temporal and spiritual, to solve. It was not in haste to
avoid civilization, for no matter how far west it came, it en-
deavored constantly to carry as much as possible of that civ-
ilization with it. "Mormonism," in the course of its prog-
ress, has touched the heart of the great questions that con-
front the modern world, questions of government, of society,
of labor and capital, as well as of religion. And though it
has not yet answered them fully in practical life it has gone
farther toward that end than it could have done under any
conditions which it would have found in the East, and far-
ther, too, than any other religious organization in the world.
"Mormonism," as the great spiritual world-power of the fu-
ture, expanded in proportion as it came in touch with the high
THE LAND OF SHINEHAH \2(J
moutains the broad plains, and the free atmosphere of the
great West. And the movement to Ohio was but the first
step in this direction.
The Neiv Home.
Kirtland, the new home of the Saints, is situated in one of the
loveliest spots in all northern Ohio. It is on a branch of the
Chagrin. "On the shores of the river and its streams lie
green levels ; from these, bluffs rise steeply for some two or
three hundred feet to tablelands of great fertility." The
highest of these bluffs was destined to be crowned, five years
later, by the first temple in this dispensation. Twelve or fif-
teen miles to the southwest was what subsequently developed
into the city of Cleveland. Directly north, fifteen miles, was
Painsville, and three miles north-west was Willoughby, at
present the nearest railway station. And beyond all these,
toward the north, might be seen, of a sunny day, the broad
expanse of Lake Erie shimmering in the distance. In 1831
Kirtland contained between fifteen hundred and two thou-
sand inhabitants, though today this number, augmented in
that year by the influx of Saints from New York and other
places, has since dwindled to fewer than two hundred.
Besides Kirtland there were several other towns in the
neighborhood in which we shall be interested as we pursue
our narrative. Only four miles directly north was Mentor,
the home of Sidney Rigdon. Thompson, where the Coles-
ville branch was subsequently to settle in a body, was situat-
ed about eighteen miles in a northeasterly direction. The
town of Hiram, which at the time was the home of the
Johnson family, lay in Portage county, twenty-five or thirty
miles southeast, near the Cuyahoga river. In addition to
these, we hear in this stage of our story, of Orange, Cuy-
ahoga county, and Amherst. Loraine county where confer-
ences of the Church were held, one at the former town in
130 ONE HUNDRED YEARS OF MORMONISM
October, 1831, and another at the latter place in January,
1832.
In this new home "Mormonism" was to find for a time,
fertile soil and a congenial atmosphere, in which it was des-
tined to flourish like a green bay tree, by reason of a prepar-
atory work which had been unconsciously performed there
by the new sect of the Disciples.
This denomination was established by Alexander Camp-
bell, "a man of extraordinary talents, and distinguished for
his readiness in debate," and ably assisted in this region by
Walter Scott and by Sidney Rigdon, "the great orator of the
Mahoning Association." Campbell had been excluded, in
1827, from the fellowship of the Baptist society on account of
some differences of opinion, and subsequently organized a
church on the basis of principles which he supposed to be
more in harmony with the Holy Scriptures. The organiza-
tion grew very rapidly, especially in the Western Reserve.
One of the doctrines advocated by the new sect was, that the
Scriptures Ought to be interpreted literally. In this way the
minds of the people were brought back to the Bible, from
which they had strayed into labyrinths of human dogmas.
Another doctrine was, that immersion was the only correct
form of baptism, that its object was remission of sin, and
that faith and repentance were prerequisites. And these
teachings, brought home to the hearts and hearths of the
masses by such talented and popular preachers as Campbell,
Scott, and Rigdon, furnished a most admirable stepping
stone from the far-away spiritualizings of the generality of
Christian sects to the first and fundamental principles of
"Mormonism ;" and it is no marvel that the Church drew
such a large following from the Campbellite organization.
It is, therefore, in the light of a forerunner to the great
latter-day work that this and other such religious movements
must be interpreted. Those among the Disciples, comments
THE LAND OF SHINEHAH 131
Elder B. H. Roberts, very appropriately in this connection,
"who have rejected the fulness of the gospel when it was
presented to them, have failed to understand aright the
meaning of the Campbell-Scott-Rigdon reform movement —
they have failed to recognize in that movement merely a
preparation for the incoming of the fulness of the gospel :"
Sidney Rigdon, as we have already seen, was likened to
John the Baptist ; and doubtless the same thing was true of
Campbell and others who aided him, only they were unable
to see the fulness of the light when it appeared. But whether
or not the leaders failed to do this, hundreds of their fol-
lowers were put in a position by this church to receive the
gospel when it was taught them.
'A Temporal Movement.
The arrival of the New York Saints at Kirtland and vicinity
was the occasion for one of the most important and funda-
mental temporal movements of the Church — the "order of
Enoch," or the "united order," which was revealed and es-
tablished at this time.
It was, of course, known to the Saints generally, and to
the Prophet in particular, that this law had been practiced by
the people of God in other times. They had read, no doubt,
that the disciples of Jesus, after the Resurrection, had lived
according to this temporal law ; for it is written that "the
multitude of them that believed were of one heart and of one
soul, — neither said any of them that ought of the things
which he possessed was his own ; but they had all things in
common." Then, too, already the Prophet had brought to
light, in the revision of the Hebrew Scriptures which was
even now in progress, many details concerning the city of
Enoch, in which the united order reached a perfect state.
The city was called Zion because her people were of one
heart and one mind, and dwelt in righteousness ; and there
132 ONE HUNDRED YEARS OF MORMONISM
were no poor among them. In addition to all this, the Saints
had doubtless become familiar with the fact that, according
to the Book of Mormon, the law was in operation among the
ancient Nephites for fully two hundred years. Thirty-six
years after Christ's appearance, "the people were all con-
verted unto the Lord, upon all the face of the land, both
Nephites and Lamanites, and there were no more conten-
tions and disputations among them, and every man did deal
justly one with another; and they had all things common
among them, therefore they were not rich and poor, bond
and free, but they were all made free, and partakers of the
heavenly gift."
But it was not the fact that the principle had been ob-
served by the people of the Lord in ancient times, which led
to its adoption in these days, much less was it the circum-
stance that a small branch of the Campbellite church at
Kirtland had endeavored to imitate the practice of the New-
Testament Saints, in what was commonly known in the
neighborhood as "the family." The idea came as a revela-
tion to the Prophet "at the solicitation of Bishop Partridge,"
who wished to know the mind of the Lord respecting the
important question, then pressing, as to what should be
done for the temporal welfare of the newly arrived Saints
from New York State.
The controlling ideas of this "united order" are both
plain and simple. The key note is, One man shall not possess
that which is above another in temporal affairs. Everyone,
whether rich or poor, is to "consecrate" to the Church all his
property, real and personal, "with a covenant and a deed
which cannot be broken." This property, in case of apostasy,
does not revert to him, but remains in the possession of the
Church. Then each man receives from the agent a "stew-
ardship" small or great in proportion to his family, his
needs, and his talent to manage. This, too, is to be given by
THE LAND OF SHINEHAH 133
covenant and deed, and this he has claim upon in case he
should leave the Church. ''All children have claim upon
their parents until they are of age. And after that they
have claim upon the Church, or in other words upon the
Lord's storehouse, if their parents have not wherewith to
give them inheritances." Each branch of the Church where
this law is established is independent, in this respect, of
every other, and transacts business in its own name. What-
ever accrues from each stewardship, over and above the
amount necessary for the family's maintenance, goes into
the general storehouse, from which any just deficit may be
made up. Thus all men are to have things in common and
to deal justly one with another.
The order was first established among the Saints of the
Coles ville branch, who were temporarily located at Thomp-
son ; and the organization made there was to be an "ensam-
ple" to all the other branches. Subsequently, it was estab-
lished at Kirtland and Zion, when this latter place was made
known to the Saints. But on account of the selfish propen-
sities of man and also because of the distressful conditions
under which it was practiced, the "order" was dissolved and
another, and less perfect, law given. This inferior law (sec-
tion 119) was tithing, which requires one-tenth of one's in-
crease annually. It was introduced in 1838. The higher
law, however, will eventually be in vogue among the Saints ;
for the Lord has declared that "Zion cannot be built up un-
less it is by the law of the celestial kingdom."
"Mormonism" thus recognizes the perpetual strife be-
tween selfishness and greed, apparently so natural in man in
his present state, and the law which requires him to love his
neighbor, even his enemy, as himself. "The love of money."
the apostle declared more than eighteen centuries ago, "is the
root of all evil" and the saying is as true today as when it
was first uttered. Problems arising out of the inequality of
134 ONE HUNDRED YEARS OF MORMONISM
men in a material way have always challenged the best pow-
ers of the wisest to furnish a proper solution. In no age
have these problems been so terribly emphasized as in our
own. Scheme after scheme has been devised to meet the evil,
from a periodical re-distribution of property to a system of
community of goods, such as "Mormonism" suggests. But
these have failed, or are failing, on account of the difficulty
of finding a motive common to all. Religion furnishes the
only motive from which men will act in such a society, and
even then that must be more powerful than what we are ac-
customed to see in modern times. Given proper conditions
under which to operate, and such a system as we have briefly
outlined above would contribute more than anything known
to men towards rectifying social evils and removing obsta-
cles in the way of man's spiritual progress.
CHAPTER II
ZION — PAST, PRESENT, AND TO COME
Kirtland, however, was not the only place to which the Saints
were attached during this second period in the history of the
Church. Zion, in Missouri, shared this affection with the
Ohio town. Indeed it seems that the larger interest of the
Saints during most of this time lay with the former; for
while our concern in Kirtland has gradually diminished till it
is now kept alive merely by the events which happened there,
our interest in Zion, on the contrary, has proportionately in-
creased, not only because of its greater historical importance,
but also by reason of what is to take place there in the future.
The Lamanite Missionaries .
After organizing the converts at Kirtland into branches
with presiding officers, the five missionaries to the Ameri-
can Indians proceeded on their way to the West. Their
journey from now on was even more hazardous than they
had beed led to expect. It was in the dead of winter, and the
snow lay heavy on the ground. Their route touched San-
dusky and Cincinnati, in Ohio, and St. Louis and St. Charles,
in Missouri. The last three hundred miles led them over a
wild and desolate prairie, trackless and without habitation
save for an occasional hunter, and visited frequently by the
keen north wind. They traveled the entire distance on foot,
except for a few days' ride up the Ohio, the mouth of which
they found impassable. For whole days together they made
no fire, and ate nothing but raw bacon and frozen bread.
Frequently they waded through snow waist-deep ; they were
wet through by the rains ; nearly always they were cold and
136 ONE HUNDRED YEARS OF MORMONISM
worn out with the toils of the day. But they trudged hero-
ically on, feeling that they were engaged in the service of
truth. Meanwhile, they had been proclaiming the gospel
wherever opportunity presented, in private and in public.
We have seen that, fifty miles west of Kirtland, their labors
resulted in the establishment of a branch numbering sixty
souls. At Sandusky the missionaries remained several days
preaching to the Wyandot Indians ; and at other places
where they stopped they had many conversations, which
afterwards bore some excellent fruit.
Arrived at Independence, Jackson county, Missouri, their
long-sought-for "borders by the Lamanites," two of their
number obtained employment in the town as tailors, while
Oliver Cowdery and Parley P. Pratt crossed the boundaries
of the State in quest of the Delawares. By the chief of
these Indians — an aged sachem of many tribes — they were
received with kindness, and to him they communicated their
message of peace. After some hesitation he consented to
call a council of his chief men that they might listen to what
the brethren had to say.
Oliver Cowdery addressed the assembled sages. He told
them how, countless moons ago, their forefathers came from
across the mighty waters under the guidance of the Great
Spirit ; how, for many generations, they dwelt here, till
through wickedness the white portion were destroyed ; how
when they were righteous, a great Man came among them
and taught them many wise things, which with their own
history they wrote down in a book; how their prophets and
other holy men prayed that this book might come to the
knowledge of their children in the last days ; how the Great
Spirit promised that this desire should be gratified ; how,
later, this book was buried in a hill by one of their last
prophets ; how an angel, the same person who had hidden the
book, came to a young boy near the great waters and gave
ZION PAST, PRESENT, AND TO COME 137
him this sacred history which he wrote down in the language
of the pale face ; and, finally, how these five missionaries
had come many hundred miles, through deep snows, to bring
tliis book to the Delawares. And thereupon the inspired
preacher gave them a copy of it, with instructions to read
it carefully and think upon its sayings.
The sachem thanked the men for the interest they had
manifested in him and his tribes, and directed them to a Mr.
Pool for their entertainment while they should stay in the
neighborhood. Treated very kindly by Mr. Pool, they
looked forward to performing much good. But their hopes
were suddenly blighted by religious jealously and bigotry;
for the Indian agent, incited by sectarian ministers, ordered
them to leave the territory of the red man on pain of prose-
cution if they persisted in preaching their obnoxious doc-
trines to the Indians. So the elders took their departure for
Independence.
Their mission to the Lamanites being thus unexpectedly
terminated, the elders met at Independence for the purpose
of determining upon their next step. "It was now the 14th
of February. The cold north wind which had blown for
several weeks, accompanied with very severe weather, had
begun to give place to a milder breeze from the south ; and
the deep snows were fast settling down, with every prospect
of returning spring." At the council it was decided that one
of their number should return to the Church in Ohio, per-
haps to headquarters in New York, in order to communicate
with the President, report their labors, pay visits to the
branches of the Church which they had organized on their
westward journey, and to obtain more books for their further
use in their missionary work. The duty of making this ardu-
ous trip fell upon Elder Pratt. Leaving his companions, in
the latter part of this month (February), he made the return
journey, encountering many difficulties, and being delayed
138 ONE HUNDRED YEARS OF MORMONISM
two or three weeks by sickness. Upon reaching Kirtland, he
discovered, to his surprise, that the branches of the Church
in that vicinity had increased greatly during his absence, and
that, in the meantime, the headquarters of the Church had
been moved thither from New York.
"Thus ended our first Indian mission," wrote Elder Pratt,
'in which we had preached the gospel in its fulness, and
distributed the record of their forefathers among three
tribes, viz., the Catteraugus Indians, near Buffalo, N. Y., the
Wyandots of Ohio and the Delawares of Missouri. We trust
that at some future day when the servants of God go forth
in power to the remnant of Joseph, some precious seed will
be found growing in their hearts, which was sown by us in
that early day." Viewed from one standpoint, this mission
had signally failed, for scarcely anything so far as the In-
dians wrere concerned, ever came from the labors of these
elders. But this would be a hasty conclusion if no other view
of it were taken. The mission had accomplished some very
remarkable results. Like so many other movements in early
Church history, it attained objects which the keenest hu-
man foresight could not at the time have pointed out. If the
expectations of the Saints respecting the Lamanites in their
conversation to the truth, were not realized, this mission
might at least claim the honor of having opened the way for
the westward march of the Church in the work performed
at Kirtland and at Independence, and in bringing several
hundreds, and ultimately thousands, of people to a knowl-
edge of the gospel. So the Indian mission, after all, was
gloriously successful, though not exactly in the direction
marked for it by the Saints.
The City of God.
At this time the significance that attaches to the land of Mis-
souri had not been revealed to the Saints. But the Lamanite
ZION — PAST, PRESENT, AND TO COME 139
mission served to direct attention to that place, and from this
time on their ideas concerning it became clearer till perma-
nent settlements were established there.
From the very beginning of the Church in this dispensa-
tion, it seems, there had been a peculiar charm for the Saints
in the terms "Zion" and "New Jerusalem." To these their
attention was first awakened, doubtless, by the Book of Mor-
mon. For in this sacred volume they read that at some day
future to the time when the book was written, a great and
magnificent city, called the New Jerusalem, should be built
somewhere on this continent, "unto the remnant of the seed
of Joseph" and unto those "whose garments are white in the
blood of the Lamb." And they were confirmed in this idea
by revelations to the Prophet Joseph. As early as Septem-
ber, 1830, the Lord announced that "the city" should be built
"on the borders by the Lamanites," to which place these
missionaries had been called to labor among the Indian tribes
From this time till July of the following year, the Saints
were made familiar, through constant repetition, with these
sacred names ; and we may imagine how their interest grew
with each mention. Up to this time, however, it is not likely
that they attached any peculiar importance to Missouri.
About the same time they were informed in a revelation to
Joseph that the exact location should be pointed out.
Nor was his anticipation likely to be diminished by the
glowing descriptions which they must have read in the Scrp-
tures, Hebrew and Nephite, of the city, and also of the tem-
ple that was to be built therein. The city should lie four-
square. Its public buildings and private residences should be
magnificent beyond anything else among men. The kings of
the earth were to bring their glory into it, and there should
in no wise enter it anything unclean. The glory of Lebanon
should be brought to it, the fir tree, the pine tree, and the
box together, to beautify the place of his sanctuary. For
140 ONE HUNDRED YEARS OF MORMONISM
brass there should be gold ; for iron, silver, for wood, brass ;
and for stones, iron. It should be a land of peace, a city of
refuge, a place of safety. The glory and the terror of the
Lord should dwell there. The wicked should say : "Let us
not go up against Zion, for her inhabitants are terrible !" The
redeemed of the Lord should enter her gates with songs of
everlasting joy. Joy and gladness should be found therein,
thanksgiving and the voice of melody. It should have no
need of the sun, neither of the moon, to shine upon it ; for
the glory of the Lord should light it, and the lamp thereof
should be the Lamb. And the nations should walk in the
midst of her light forevermore. The temple, too, should be
worthy of such a place. Standing in the center of the city, it
should focus all this glory and splendor. Only skilled work-
men, inspired of heaven, should lay their hands upon it ; its
ornaments should be of gold, silver, and the most precious
stones ; its summit should be crowned by day with a cloud
and by night with a pillar of fire. The whole scene was to be
one of ineffable grandeur and divine magnificance, not to be
conceived by the uninspired mind. No wonder the Saints
were thrown into transports of joy in the mere contempla-
tion.
It was early in June, 1831, after a conference at Kirt-
land, that Joseph received a revelation appointing the next
conference in Missouri. There, said the Lord, you shall
learn about "the land of your inheritance." Twenty-eight
missionaries (section 53) were called to preach to the peo-
ple west of Ohio, "baptizing by water, and laying on hands
by the water's side." They were all to meet in Missouri.
Soon after this, the missionares set out on their journey,
Joseph Smith, Sidney Rigdon, Martin Harris, Edward Part-
ridge, Joseph Coe, and A. S. Gilbert and wife going to-
gether via Cincinnati and St. Louis, the others traveling
two by two preaching by the way. They arrived at Inde-
ZION — PAST, PRESENT, AND TO COME 141
pendence about the middle of July. The Prophet has re-
corded the joyful meeting, not only with those who had ar-
rived severally from Kirtland, but also, and especially, with
those who formed the Lamanite mission and who, except
Elder Pratt, had remained in Missouri ever since their ar-
rival early in the year. In a short time afterwards the
Colesville branch, which had been temporarily located at
Thompson, Ohio, arrived at Kaw township, twelve miles
west of Independence. The number of Saints now at Mis-
souri, therefore, was between ninety and one hundred.
Not long after the arrival of the brethren at Independ-
ence, the Prophet received a revelation (section 57) in which
the location of Zion was made known. Missouri was desig-
nated as the land which the Lord had consecrated as the
gathering point of the Saints in the last days. "This is the
land of promise," declared the revelation, "and the place for
the city of Zion. Independence is the centre, and the spot
for the temple is lying westward, upon a lot which is not far
from the court house." The revelation goes on to give in-
structions concerning the manner of settling Zion. The land
should be purchased "even unto the line running directly be-
tween Jew and Gentile." The law of consecration, thereto-
fore revealed, was to be in vogue. Sidney Gilbert was ap-
pointed "to receive moneys to be an agent unto the Church
to buy land in all the regions round about," to the extent of
the people's ability, and as wisdom should direct. Edward
Partridge was to "divide unto the Saints their inheritance."
A storehouse was to be kept, where goods might be sold
"without fraud," the profits of which were to be used in buy-
ing land. Finally, a printing office was to be established,
with William W. Phelps and Oliver Cowdery in charge.
Zion as it was and will be.
The land which these brethren looked upon and which was
142 ONE HUNDRED YEARS OF MORMONISM
destined to occupy so much attention on the part of the
Saints, was very remarkable in many ways.
It was at the time a new country, only recently released
from Indian ownership, situated on the frontiers of the
Union, "a promontory of civilization into an ocean of sav-
agery." The western parts of the State were sparsely inhab-
ited ; Jackson county, in 1830, had a population of only a
trifle more than twenty-eight hundred as compared with
something less than two hundred thousand in 1900. ''The
white settler's house was a log hut, generally with a dirt
floor, a mud plastered chimney, and a window without glass,
a board or quilt serving to close it in time of storm or severe
cold. A fireplace, with a skillet and kettle, supplied the place
of a Avell-equipped stove. Corn was the principal grain food,
and wild game supplied most of the meat. The wild anmials
furnished clothing as well as food ; for the pioneers could
not afford to pay from 15 to 25 cents a yard for calico, and
from 25 to 75 cents for gingham. Some persons indulged in
homespun cloth for Sunday and festal occasions, but the
common outside garments were made or dressed deerskins.
Parley P. Pratt, in his autobiography, speaks of passing
through a settlement where some families were entirely
dressed in skins, without any other clothing, including la-
dies, young and old."
Jackson county is centrally located with respect both to
the United States and to the American continent. It was
described at the time as an extensive and beautiful rolling
prairie, spreading out like a billowy sea of meadows, and
decorated with flowers of every hue and variety. It was di-
vided, here and there, by streams of water, fringed with
strips of timber from one to three miles in width, and
comprising oak, hickory, black walnut, elme, ash, cherry,
honey, box-elder, cottonwood, butterwood, pecan, hard and
soft maple. The soil, which is from three to ten feet deep
ZION — PAST, PRESENT, AND TO COME 143
and of a rich black mould, is exceedingly fertile, and pro-
duces in abundance not only wheat, corn, and many other
hardy products, but also several varieties of fruit and vege-
tables requiring a warmer climate such as tobacco, flax,
sweet potatoes, peaches, and grapes. Wild game — buffalo,
elk, deer, bear, wolves, beaver and many varieties of fowl —
abounded at the time in the uninhabited parts. The climate,
as may be inferred from this, is mild and delightful during
three-fourths of the year.
In June, 1833, to anticipate our narrative a period of
nearly two years, the Prophet sent the presiding officers in
Missouri "an explanation of the plot of the city of Zion."
The following description, based, of course, on this explana-
tion, is taken from Elder B. H. Robert's excellent account
in his Missouri Persecutions, with which, however, I have
taken some liberties. The city plat is one mile square, di-
vided into blocks containing ten acres each, except the mid-
dle range of blocks running north and south, which will con-
tain fifteen acres. The streets will be eight rods wide, inter-
secting each other at right angles. A tier of blocks of forty
by sixty rods will be reserved for public buildings, temples,
tabernacles, school houses, etc. All the other blocks will be
divided into half -acre lots, with a four-rod front to every
lot, and extending back twenty rods. In one block the lots
will run north and south, and in the next one east and west,
and so alternately throughout the city, except in the range
of blocks reserved for public buildings. By this arrange-
ment no street will be built on entirely through the city, but
on one block the houses will stand on one street, and on the
next one on another street. All of the houses are to be built
of brick or stone, and but one house on a lot, which is to
stand twenty-five feet back from the street, the space in front
being for lawns, ornamental trees, shrubbery, and flowers,
according to the taste of the owners ; the rest of the lot will
144 ONE HUNDRED YEARS OF MORMONISM
be for gardens, etc. It is supposed that such a plat when
built up will contain fifteen or twenty thousand inhabitants,
and that they will require twenty-four buildings to supply
them with houses for public worship and schools. These
buildings will be temples, none of which will be less than
eighty-seven feet by sixty-one, and two stories high, each
story to be fourteen feet, making the building twenty-eight
feet to the square. Lands on the north and south of the city
will be laid off for barns and stables for the use of the city ;
so there will be no barns or stables in the city among the
homes of the people. Lands for the agriculturist are also to
be laid off on the north and south of the city, but if sufficient
land cannot be laid off without going too great a distance,
then farms are to be laid off on the east and west also ; but
the tiller of the soil as well as the merchant and mechanic
will live in the city. The farmer and his family, therefore,
will enjoy all the advantages of schools, public lectures, and
other meetings. His home will no longer be isolated, and
his family denied the benefits of society, which has been, and
always will be, the great educator of the human race; but
they will enjoy the same privileges of society, and can sur-
round their homes with as much refinement as will be found
in the home of the merchant or the banker.
"When this square is thus laid off and supplied," said
the Prophet, "lay off another in the same way, and so fill up
the world in these last days ; and let every man live in the
city, for this is the city of Zion."
Zion Dedicated and Settled.
"On the second day of August." says the Prophet in his
journal, "I assisted the Colesville branch of the Church to
lay the first log, as a foundation of Zion." The log was
placed by twelve men "in honor of the twelve tribes of
Israel." At the same time the land of Zion was dedicated
ZION — PAST, PRESENT, AND TO COME 145
by Sidney Rigdon. Elder Rigdon stood up and asked those
present at the ceremonies:
"Do you receive this land for the land of your inheritance,
with thankful hearts, from the Lord?"
"We do," was the answer from all.
"Do you pledge yourselves to keep the law of God on
this land, which you never have kept in your own land?"
"We do."
"Do you pledge yourselves to see that others of your
brethren who shall come hither do keep the laws of God?"
"We do."
After prayer he arose and said, "I now pronounce this
land consecrated and dediacted unto the Lord for a posses-
sion and inheritance for the Saints, and for all the faithful
servants of the Lord to the remotest ages of time, in the
name of Jesus Christ, having authority from him. Amen."
On the following day the temple site was dedicated by
Joseph himself, in the presence of a number of the brethren
who had come with him. The 87th Psalm was read, the en-
tire ceremony being very impressive. The next day the first
conference in the land of Zion convened at the house of
Joshua Lewis, in Kaw township, where the Colesville Saints
had settled. A few days after this the Prophet received two
revelations (sections 59 and 60), in the former of which
some fundamental laws were given for the government of
the Saints, and in the latter some of the brethren were told
to remain in Zion and others to return to their homes. On
August 9th the Prophet and others started for Kirtland.
arriving there on the twenty-seventh.
From the summer of 1831 to that of 1833, the Saints
continued to gather to Zion, till by this latter date there were
about twelve hundred in Jackson county. There were settle-
ments at Independence, at Kaw township, and on the Big
Blue, besides others whose exact location is not certain. The
146 ONE HUNDRED YEARS OF MORMONISM
first settlers, having come there so late in the year, were un-
able to put in crops, and in consequence they suffered more
or less hardship during the succeeding winter and spring.
But after that they got along much better, because, being in-
dustrious, they planted crops and reaped a good harvest.
Meantime, they bought land, built houses, and improved
their surroundings till there appeared evidences of pros-
perity on every hand. A printing press was established, and
a Church publication begun, The Evening and Morning Star,
and a school for the elders organized under the direction of
Parley P. Pratt. "They lived in peace and quiet; no law-
suits with each other or with the world; few or no debts
were contracted; few promises broken; there were no
thieves, robbers or murderers ; few or no idlers ; all seeemd
to worship God with a ready heart. On Sundays the people
assembled to preach, pray, sing, and receive the ordinances
of God. Other days all seemed busy in the various pursuits
of industry. In short, there has seldom, if ever, been a
happier people upon the earth than the Church of the Saints
were," in 1833.
The Saints and their New Neighbors.
In view of the difficulties which arose later between the
Saints and the old settlers, and which we shall speak of in
another chapter, it is important that we obtain a correct esti-
mate of the character of these two classes. And this is the
more necessary because of the efforts on the part of so many
non-"Mormon" writers on the subject to have their readers
believe that the Saints in these troubles were always the of-
fenders, and that the rest of the population were only acting
in self-defense when they expelled the "Mormons" from the
countv. Anyone who will impartially consider the elements
of difference between the Jackson county people and the
"Mormons" will be forced to admit that something like the
ZION PAST, PRESENT, AND TO COME 147
conflict which subsequently took place was inevitable ; and
the actual facts in the quarrel will show that the first inhab-
itants were not acting- on the defense, either.
First of all, there was a difference in their habits, mode
of life, and customs generally. The Missourians were most-
ly from the Southern States, while the Saints came, for the
most part, from New England and the North. Hence, the
former believed in, and to the extent of their power, prac-
ticed slavery ; the latter very naturally entertained different
notions respecting slavery, though they had not expressed
their views on the subject. This fact meant also that while
the old residents of Missouri were accustomed largely to
have their work done by slaves, the "Mormons" were in the
habit of doing their work themselves ; and this difference
would have the natural effect of establishing thrift and in-
dustry in the latter, and in the former of encouraging in-
dolent habits, sometimes downright laziness. Whatever
may be said of the poverty of the Saints in Missouri at
this time, they were certainly as a class more industrious
than the majority of the population which they found there.
The Prophet declared that the Missourians in Jackson coun-
ty possessed a "leanness of intellect," and that thev were "a
century behind the times." The contrast, he remarks, be-
tween the East and this part of the West, was very great.
Colonel Thomas L. Kane, in 1846, characterized the border
inhabitants of Western Missouri and Iowa "the vile scum
which our own society, like the great ocean, washes upon
its frontiers ;" and expresses the gratification he felt on
reaching the "Mormon" camps, then in Council Bluffs, on
their way to Salt Lake Valley, and "associating again with
persons who were almost all of Eastern American origin —
persons of refined habits and decent language." The old
settlers lived mostly along the water courses, for they imag-
ined that the prairie was unfit for cultivation. Though there
148. ONE HUNDRED YEARS OF MORMONISM
were thrifty, intelligent, and religious men and women in
this part of Missouri, it is nevertheless an undeniable fact
that no small portion of the population was made up of
the lazy, the ignorant, the irreligious, and the criminal. The
State being the extreme western limits of the United States,
much of the criminal element escaped thither from the East,
in the hope of evading the law by coming to Missouri,
where, at a moment's warning, they might escape across
the boundaries beyond the reach of pursuing officials. Then,
there were negroes who had run away from their masters,
bankrupt politicians, not only in purse but also in character,
and sectarian missionaries of various denominations seeking
to instil their peculiar tenets into the Indian and the pioneer
mind. It may seem strange to some that the last class
should be counted as one of the inharmonious and disturbing
elements in this motly community ; but wherever any diffi-
culties occur between "Mormons" and non-"Mormons" it
will usually be found that narrow-minded sectarian preach-
ers are at the bottom of them.
The Saints, on the contrary, were very similar to one an-
other in character. They came from pretty much the same
locality; they had much in common, not only in a spiritual,
but in a material way. No doubt some of them were igno-
rant, and most of them were doubtless very poor ; but there
were in the "Mormon" settlements persons of ability and
learning. They were industrious, moreover, and had none
of the criminal element among them. That they were a com-
munity of workers is evident from the difference that soon
manifested itself between the appearance of their settlements,
of only a few months' standing, and that of neighboring
towns, which had been years in the building. And their
freedom from offenders against the law is evident not only
from the fact that when trouble broke out between them and
the Missourians the latter admitted that the law could not be
ZION — PAST, PRESENT, AND TO COME 149
applied to the "Mormons," but also from the fact that not a
single "Mormon" had been arrested or punished for viola-
tion of the law. Such were the differences between the Lat-
ter-day Saints and the older settlers in Missouri so far as
their general character and modes of living were concerned.
But there were two other differences, one growing out of
politics, and the other out of religion. It was soon found
that the Saints kept pretty much to themselves, that they
laid aside their work on the Sabbath and went to meeting,
and that at election they voted more or less together. This
latter fact gave rise to all kinds of apprehension on the part
of the Missourians in Jackson county, lest if the "Mormon''
population continued to increase, they would in time either
control political affairs or make it necessary for the old set-
tlers to move elsewhere. The first alternative was made the
more disquieting from the numerous peculiarities of the re-
ligion professed by the new comers. They believed, for in-
stance, in continued revelation, in visions, in miracles, and,
most of all, they contended that they were the elect and that
the other churches were wrong.
All these differences between these two elements in Jack-
son county made it inevitable that some day there would
be an open rupture between them.
CHAPTER III
AS THE STARS DIFFER
It is a curious fact in the history of the Church that the
Prophet Joseph nearly all his life was engaged in some in-
spired literary undertaking. From 1827 to 1829 he was at
work on the translation of the Book of Mormon. As soon
as that duty was performed and the book published to the
world, he entered upon the task of revising the Hebrew
Scriptures, which occupied his attention till the year 1833.
Finally, in 1837, there fell into his hands some rolls of
Egyptian papyrus the translation of which filled up his spare
moments for a number of years. All this labor of revision
and translation, however, even that of the Nephite Scrip-
tures, was more incidental in its character than we have
been accustomed to believe — incidental, that is, to the enun-
ciation of the great truths which it was instrumental in
bringing to light.
Plain and Precious Things.
Probably the occasion for the inspired revision of the Bible
arose out of some passages in the Book of Mormon in refer-
ence to the book that "proceeded forth from the mouth of a
Jew." Speaking of the time when the "great and abominable
church" held sway over the human mind, the Nephite rec-
ord declares prophetically that this church had "taken away
from the gospel of the Lamb many parts which are plain
and most precious ; and also many covenants," and that this
was done in order to "pervert the right ways of the Lord,"
by blinding men's eyes and hardening their hearts. In con-
AS THE STARS DIFFER 151
sequence of this tampering with the word of God, "an ex-
ceeding great many do stumble, insomuch that Satan hath
great power over them." But this work of revising the
Bible was also in harmony with the great mission imposed
upon the Prophet Joseph, and was part, though perhaps a
comparatively insignificant part of his work as Restorer.
Why did the Prophet undertake this revision? Two rea-
sons might be given.
In the first place errors have crept into the text of the
Scriptures through the numerous copies and translations
that have been made from the first. The Old Testament was
originally written in Hebrew, and the New in Greek. These
writings were all, of course, in manuscript form, written by
the hand ; and when copies were needed each "had to be
written out, letter by letter, at great expense of time and
trouble, and unfortunately very often at some expense of
the original correctness." In speaking of the probability
of such errors in these transcriptions, J. Patterson Smyth,
an English scholar, remarks : "However careful the scribe
might be, it was almost impossible in copying a long and
difficult manuscript to prevent the occurrence of errors.
Sometimes he would mistake one letter for another, some-
times, if having the manuscript read to him, he would con-
found two words of similar sound ; sometimes, after writing
in the last word of a line, on looking up again his eye would
catch the same word at the end of the next line, and he
would go on from that, omitting the whole line between.
Remarks and explanations, too, written in the margin might
sometimes in transcribing get inserted in the text. In these
and various other ways errors might creep into the copy of
his manuscript. These errors would be repeated by the
man that afterward copied from this, who would also some-
times add other errors of his own. So that it is evident,
as copies increased, the errors would be likely to increase
152 ONE HUNDRED YEARS OF MORMONISM
with them." That this danger was always imminent is evi-
dent from what Irenaeus, Bishop of Lyons, in the second
century, wrote in one of his books. "I charge thee," he de-
clares to whosoever might copy his work, "with an oath by
our Lord Jesus Christ that thou carefully compare what
thou has transcribed, and correct it according to this copy,
whence thou hast transcribed it, and thou transcribe this
oath in like manner, and place it in thy copy." No doubt
great pains were taken to make correct transcriptions, espe-
cially with the Holy Scriptures. So scrupulous, for example,
were the Jewish scribes with their transcriptions of the Old
Testament manuscripts "that even if a manifest error were
in the copy they transcribed from, they would not meddle
with it in the text, but would write in the margin what the
true reading should be ; if they found one letter larger than
another, or a word running beyond the line, or any other
mere irregularity, they would copy it exactly as it stood.
Such exactness, of course, very much lessened the danger of
erroneous copying, and makes our Hebrew Scriptures far
more trustworthy than they could otherwise be." But with
all the care that could be taken in the matter, and this un-
fortunately was not so conspicuous in the copyists of the
New Testament manuscripts, errors were bound to creep
into the text. Many of these, no doubt, were corrected by
the modern translators, who had access to some ancient
manuscripts (though not the original ones by many re-
moves), various versions, and "the fathers." Still, with all
this, it must be confessed that our English Bible is far from
perfect in this respect.
But the Book of Mormon prefers a charge even more
serious than carelessness on the part of copyists ; and this is
another reason why Joseph should undertake the revision.
It declares, as we have seen, that during the time the Bible
was solely in the hands of "the great and abominable
AS THE STARS DIFFER
153
church," it underwent changes on account, not merely of un-
conscious mistakes, but of wickedness and corruption in the
church. Any one who is at all acquainted with ecclesiastical
history must concede that conditions were extremely favor-
able to the perpetrations of this class of fraud. The general
mass of men were unable to read ; and if they had been, there
were not enough copies of the Scriptures to allow of much
general information regarding their contents. The Bible,
therefore, being in the hands of the clergy, it was a simple
matter for them to insert renderings wholly at variance with
the spirit of the gospel, or to leave out passages unfavorable
to claims that grew up in the church. And that the clergy
were capable of such wickedness is evident from what they
did do. There came a time in the long course of usurpation
of temporal power on the part of the popes when it would
have been a glorious triumph for the church if, in the matter
of this temporal power as in that of general law in the Chris-
tian religion, she could refer to a series of decrees by earlier
popes, thus carrying the authority of the holy see back to its
very origin. "That such decrees unfortunately did not ex-
ist," says Emerton in his Mediaeval Europe, "was a slight
obstacle." And so the much needed decretals were actually
forged, most probably, "in France, by some person or group
of persons interested in raising to the very highest point the
authority of the bishops over the laity." Such was, pre-
sented in its most charitable light, the origin of the "Forged
Decretals," "the most stupenduous of the many forgeries by
which the Roman church has built up its immense power
over the lives of men." In view of a fraud like this, who
can doubt that such a thing as the Book of Mormon charges
against the mediaeval church might have occurred?
With these two influences at work, carelessness and de-
liberate wickedness, it was perfectly natural for errors to get
into the text of the Holy Scriptures. The proof, it seems,
154 ONE HUNDRED YEARS OF MORMONISM
that there are such errors is supplied by the fact "that an
exceeding great many do stumble," and is further corrobor-
ated by the numerous italicisms on every page of the Bible,
which indicate words not in the original Hebrew or Greek
texts.
In speaking thus of the way in which the word of God
to the ancients has been handed down to us, I would not
be understood as disparaging that word. The Saints regard
the Bible as a true and sacred record, and though not in-
tended by the Lord for man's only guide of faith, is exceed-
ingly valuable as containing the truths by which mankind
will ultimately be judged. But there is really nothing
gained in the long run by attempting to cover up imperfec-
tions in the Bible due to uninspired men. In the hands of an
inspired prophet of God, however, the original renderings
of passages might easily be restored, for which purpose
Joseph undertook the revision.
The Inspired Revision.
The work which the Prophet accomplished in revising the
Scriptures is often called a translatoin, but it was not really
a translation, inasmuch as he made no pretentions to an ac-
quaintance with Hebrew and Greek sufficiently to enable
him to make a translation. All he did was to revise, under
inspiration of the Lord, the various books of the English
Bible. In what manner this revision was accomplished does
not appear. It was begun in 1830, soon after the completion
of the Book of Mormon. Writing in December of this year,
the Prophet speaks of the "extended information," which
the Saints were receiving, "upon the Scriptures, a transla-
tion of which had already commenced." In this same month,
we learn that Sidney Rigdon was instructed in a revelation
(section 35) given him through the Prophet on the occa-
sion of his visit to Fayette, to write for Joseph, "and the
AS THE STARS DIFFER
155
Scriptures shall be given, even as they are in mine own
bosom, to the salvation of mine own elect." Soon after this,
however, the matter was laid aside until after the removal of
the Church to Ohio occurred, when it was taken up again
and continued till it was again laid aside in 1833, the
Prophet having gone through the entire volume of Scrip-
ture, both the Old and the New Testament. According to
President George Q. Cannon, the Prophet, before his death,
had intended to go through the translation of the Scriptures
again for the purpose of perfecting it upon points of doc-
trine which the Lord had restrained him from giving in
plainness and fulness at the time when he first went over the
work. No authorized edition of this revised Bible has ever
appeared, though an edition has been published by the Jo-
sephites. Doubtless if the Prophet had lived to complete
the work, it would have been made public with his sanction.
Such are the facts connected with the work of revision itself.
And so to the differences between this and the common
English version.
These may, for clearness, be grouped under three gen-
eral classes : first, mere corrections ; second, supplied words
and phrases, to make the text clearer; and, third, supplied
passages, which give a larger meaning and greater fulness
to narratives and expositions that are obscure in our King
James Translation. Taking up these in their order, we shall
place, where we can, passages from both the authorized
version and the inspired revision in parallel columns, writ-
ing in italics the essential changes and additions.
156
ONE HUNDRED YEARS OE MORMONISM
King James Translation.
Therefore leaving the prin-
ciples of the doctrine of
Christ, let us go on unto per-
fection ; not laying again
the foundation of repentance
from dead works, and of faith
toward God, of the doctrine
of babtisms, and of laying on
of hands, and of resurrection
of the dead, and of eternal
judgment. — Heb. 6: 1, 2.
Inspired Revision.
Therefore not leaving the
principles of the doctrine of
Christ, let us go unto perfec-
tion ; not laying again the
foundation of repentance
from dead works, and of faith
toward God, of the doctrine
of babtisms, of laying on of
hands, and of the resurrec-
tion of the dead, and of eter-
nal judgment. — Heb. 6: 1. 2.
"And when the Gentiles
heard this, they were glad
and glorified the word of the
Lord ; and as many as were
ordained to eternal life be-
lieved."—Acts 13:48.
"And when the Gentiles
heard this, they were glad,
and glorified the word of the
Lord ; and as many as be-
lieved were ordained unto
eternal life." — Acts 13:48.
"Blessed are the poor in
spirit; for theirs is the king-
dom of heaven." — Matt. 5 :3.
"Blessed are the poor in
spirit who come unto me; for
theirs is the kingdom cf
heaven." — Matt. 5 : 3.
"Marvel not at this; for
the hour is coming in the
which all that are in the
graves shall hear his voice,
and shall come forth ; they
that have done good, unto the
resurrection of life ; and they
that have done evil unto the
resurrection of damnation."
—John 5 : 28, 29.
"Marvel not at this, for the
hour is coming, in the which
all who are in their graves
shall hear his voice, and shall
come forth ; they who have
done good, in the resurrec-
tion of the just, and they who
have done evil, in the resur-
rection of the unjust." — John
5 : 28, 29.
AS THE STARS OUTER
157
King James Translation.
"These are the generations
of the heavens and of the
earth, when they were creat-
ed, in the day that the Lord
God made the earth, and the
heavens, and every plant of
the field before it was in the
earth, and every herb of the
field before it grew ; for the
Lord God had not caused it
to rain upon the earth, and
there was not a man to till
the ground. But there went
up a mist from the earth,
and watered the whole face
of the ground." — Gen. 2:
4,6.
Inspired Revision.
"And now behold I say un-
to you that these are the gen-
erations of the heaven, and of
the earth, when they were
created in the day that I the
Lord God, made the heaven
and the earth, and every plant
of the field before it was in
the earth, and every herb of
the field before it grew ; for
I, the Lord God, created all
things of zvhich I have spok-
en, spiritually before they
were naturally upon the face
of the earth; for I the Lord
God, had not caused it to
rain upon the face of the
earth. And I, the Lord God,
had created all the children
of men, and not yet a man to
till the ground, for in heaven
created I them, and there
was not yet flesh upon the
earth, neither in the water,
neither in the air; but I, the
Lord God, spoke, and there
went up a mist from the
earth, and watered the whole
face of the ground." — Gen.
2:4, 6.
158 ONE HUNDRED YEARS OF MORMONISM
But the most valuable parts of this last class of altera-
tions in the inspired revision are those which are wholly
new, but which are too extensive to be inserted here. One
of these is what may be called an introduction to the Bible,
in which the Lord gives Joseph the Prophet "the words
which He spake unto Moses at the time when Moses was
caught up into an exceeding high mountain, and saw God
face to face, and talked with him, as the glory of God was
upon him." It tells of the struggle that occurred between
Satan and the great Jewish law-giver, concerning which we
have merely an allusion in the King James version. It in-
forms us, too, in what manner Moses obtained the material
for his history of the creation, which was direct from the
Lord. Another important passage of considerable length
gives a great many details in which Enoch figured con-
spicuously. This prophecy of Enoch tells of the preaching
of the gospel by Adam, of the wickedness that prevailed
over the face of the land, of the labors of Enoch to bring
men to repentance, of his success, and of the final transla-
tion of this prophet and all the righteous whom he had col-
lected into a city. But the reader who wishes to appreciate
these longer passages should not be content till he has read
them for himself.
In this brief discussion of this part of our study, it will,
we trust, be clear that for an inspired revision of the Bible
there was a serious need, that such a labor was part of the
mission of the modern prophet, and that he did a good serv-
ice to the Saints in the work he thus performed.
Visions and Revelations.
At the beginning of this chapter we called attention to the
rather strange fact that Joseph, during the greater part of
his active life, was engaged in some divinely appointed liter-
ary work. It is an even more curious fact in Church history
AS THE STARS DIFFER 159
that so many of the earlier revelations to the Prophet were
apparently incidental, by which I mean that they grew
naturally out of the facts and conditions in which Joseph and
the Saints found themselves, and that, also, they came, for
the most part, in answer to a manifest need in the Church
for them. Circumstances in the life of the Prophet and in
the lives, too, of his companions in the work, suggested the
need of further light upon particular points, and this light,
so far as we know, was always vouchsafed them. Instances
of this will occur to any one familiar with our history. The
first vision came to Joseph in answer to his prayer in which
he asked the very important question which of all the
churches by which he was surrounded was the true one.
Those magnificent revelations connected with the Book of
Mormon were received in answer to a desire and prayer
that the young Joseph might know his standing with the
Lord. The Lamanite mission, with all that followed as a
result of it came as a reply to a general anxiety on the part
of some elders, and a question on the part of the Prophet,
concerning the fate of the Indians. And so we might give
many other instances. It is very much the same with the
revelations and visions we are now to relate. They came as
an outgrowth of reflection upon passages in the Bible which
Joseph and Sidney were revising. And if this revision had
accomplished no other result than being the occasion of the
vision concerning the degrees of glory in the next world, it
would have amply repaid this generation for all the time and
labor expended upon it by these two men.
We have already spoken of the writings of Moses which
were restored to their place in the Hebrew Scriptures
through the instrumentality of the Prophet Joseph Smith,
during the progress of the revision. Others of a similar
character were given subsequently. The fourteenth verse
of the seventh chapter of First Corinthians — "For the un-
160 ONE HUNDRED YEARS OF MORMONISM
believing husband is sanctified by the wife, and the unbe-
lieving wife is sanctified by the husband, else were your
children unclean, but now are they holy" — was explained in
a revelation (section 74) to the Prophet. In the same way
many passages in the Revelation of St. John were expounded
to Joseph and his companion. Reference to section 77, of
the Doctrine and Covenants, will make it clear that this
modern Restorer has reflected no inconsiderable light upon
this profoundly obscure book, a book which no theologian
in Christendom lays any claim to understanding.
But the most important of the revelations connected with
the revision of the Scriptures, is the one called "the Vi-
sion," and found in section seventy-six of the Doctrine and
Covenants. The occasion for this revelation was a difficulty
which the Prophet and Sidney Rigdon had experienced in
understanding the twenty-ninth verse of the fifth chapter
of John, which speaks of the resurrection of the dead, and
which we have already quoted. "Now this caused us to
marvel," declares the Prophet, "for it was given unto us
of the spirit. And while we meditated upon these things
the Lord touched the eyes of our understanding and they
were opened, and the glory of the Lord shone round about ;
and we beheld the glory of the Son, on the right hand
of the Father, and received of his fulness; and saw the
holy angels, and them who are sanctified before his throne,
worshiping God and the Lamb for ever and ever."
Apostates and Mobocrats.
All these things occurred at Hiram, Portage county, a town
about thirty miles southeast of Kirtland. Joseph had moved
there for the purpose, it seems, of continuing the revision
of the Scriptures, and was living with the family of John
Johnson, a member of the Church. Emma was with the
AS THE STARS DIFFER 161
Prophet, and Sidney Rigdon and his family were occupying
a house in the same town.
Hiram was the home also of Ezra Booth and Simonds
Ryder, both of whom had been somewhat noted preachers,
the former in the Methodist Church, the latter in the Camp-
bellite organization. Booth had been converted by seeing a
miracle performed. Mrs. Johnson, it appears, had been af-
flicted for some time with a lame arm, and while she and
her husband and Mr. and Mrs. Booth were on a visit to the
Prophet, then at Kirtland, the latter at their request had
administered to her arm, upon which it was immediately
healed. Booth thereupon joined the Church. Subsequently,
he went to Zion with the group of Elders who were called
to go there ; but he soon became disaffected and left the
Church. The Prophet says that when Booth learned that
"faith, humility, patience, and tribulation go before bless-
ing," when he found out that the Savior would not grant
him power, "to smite men and make them believe," as he
had desired, he was disappointed. Shortly afterwards he
published in the Ohio Star a series of nine articles, in which
he endeavored to cast odium upon the cause he had for-
saken.
The conversion and the apostasy of Simonds Ryder are
equally interesting as throwing light upon his character.
Like Booth, Ryder was converted by a supernatural mani-
festation, though in his case it was a prophecy. An earth-
quake took place in Pekin, China, which Ryder had heard
predicted by a young "Mormon" girl six weeks previously.
As he had been for some time considering whether or not to
join the Church, this proved "the final weight in the bal-
ance," and he threw his influence upon the side of "Mor-
monism," which caused an excitement almost equal to that
which followed the conversion of Rigdon. He was or-
dained an elder, but in the letter which notified him of the
162 ONE HUNDRED YEARS OF MORMONISM
fact that it was the will of the Lord that he should preach
the gospel, as well as in his commission to preach, his name
was spelled R-i-d-e-r instead of R-y-d-e-r. This led him to
doubt whether the Lord had had anything to do with his call,
since if the "Spirit through which he had been called to
preach could err in the matter of spelling his name, it
might have erred in calling him to the ministry as well."
So a misplaced letter proved his undoing spiritually, and he
left the Church. He seems to have been as bitter against
his former friends, as his companion preacher, Ezra Booth.
In addition, three of the Johnson boys, Eli, Edward, and
John, Jr., had also left the Church.
The significance that attaches to the apostasy of Booth
and Ryder at this time, is, that they led a strong opposition
against the Prophet which resulted in the customary mob
violence. This disturbance occurred in the latter part of
March, 1832. On the night of the 24th, Joseph, exhausted
by long watching at the bedside of two sick children — the
Murdock twins, which Emma had adopted in place of her
own, which had died — had thrown himself upon the bed
and fallen asleep. Emma, who had retired, was awakened
by a tapping at the window, which, however, she took no
particular notice of at the time. But it was only a few
moments till about a dozen men broke into the room, rough-
ly took up the sleeping form of Joseph, and dragged him out,
amid the screams of his wife, and his own struggles to free
himself from their grasp. About thirty rods from the
house they came upon another band of men with Sidney
Rigdon, who had been dragged by the feet, his head beat-
ing against the rough, frozen ground. Leaving Rigdon,
unconscious, the united mob, increasing in number every
minute, went about thirty rods more where they held a con-
sultation to determine what should be done with the Prophet.
While the majority were thus engaged, a number of others
AS THE STARS DIFFER 163
held Joseph, being careful to keep him from touching the
ground, lest he should spring away from them. The result
of the deliberation was that he was stripped of his
clothes, and then covered with tar and feathers. With
threats, horrible imprecations, and blasphemy, they perpe-
trated this outrage on the Prophet's person, forcing the tar-
paddle into his mouth, and breaking a vial of liquid against
his teeth. They then left him. After several attempts to
rise he finally succeeded, wiped away the tar from his lips
so that he might breathe more freely, and made his way to-
wards a light, which he afterwards found issued from his
own window. Calling for a blanket, he entered the house,
where a number of the sisters in the neighborhood, hearing
of the trouble, had collected. He spent the rest of the night
in removing the tar and cleansing his body. The next day
being Sunday, he preached at the usual meeting of the
Saints, at which several of the mobbers were in attendance,
but he made no allusion to the preceding night. For sev-
eral days after this barbarous treatment, Sidney Rigdon
was delirious.
In the mob, besides Ryder and probably Booth, were "one
McClintic," whom Joseph recognized ; a man by the name
of Waste, "the strongest man in the Western Reserve ;"
Streeter, a son of a Campbellite preacher; "Felatiah Allen,
who gave the mob a barrel of whisky to raise their spirits ;
and many others of various religious parties, but mostly
Campbellites, Methodists and Baptists." The mob had ob-
tained the feathers which they used on this occasion from
Elder Rigdon's home. In consequence of exposure brought
on by this affair, one of the twins contracted a severe cold,
from which it died a few days later. Soon after this, Sid-
ney Rigdon moved with his family to Chardon, a place
about five miles from Kirtland. Joseph went on his sec-
ond visit to Zion, in Missouri, thus probably escaping other
164 ONE HUNDRED YEARS OF MORMONISM
mobbings, for "the spirit of mobocracy was very prevalent
through that whole region of country at the time."
The Writings of Abraham.
Another ancient document of great value which Joseph the
Prophet was instrumental in revealing to the world is what
is known among the Saints as The Book of Abraham.
In July, 1835, Michael H. Chandler came to Kirtland,
exhibiting four Egyptian mummies, which, according to his
account, had come into his possession in the following man-
ner : His uncle, Antonio Sebolo, a French traveler and anti-
quarian, had explored the catacombs near Thebes, in Egypt,
from one of which he had obtained, at considerable labor
and expense, eleven mummies. With these he was return-
ing to Paris, when he was taken sick and died. The ancient
treasures, at Sebolo's request, were sent to Mr. Chandler,
who was at Philadelphia. The coffins were opened for the
first time in New York, and the features of some of the
bodies were discovered to be in the most perfect expression.
With two of the figures was found "something rolled up in
some kind of linen and saturated with bitumen," which
proved to be two rolls of papyrus, in perfect state of preser-
vation, and "covered with black or red ink, or paint." Mr.
Chandler, having no particular fondness for this kind of
relics, was induced while at Kirtland, to part with, not only
the papyrus, but also the mummies, to some of the Saints.
A few days after the purchase of these rolls, Joseph,
with Oliver Cowdery and William W. Phelps, began the
translation of one of them. They discovered to their joy
that it was the writings of Abraham. The other they found
was the writings of Joseph of Egypt. "Truly," says the
Prophet, "the Lord is beginning to reveal the abundance of
peace and truth." From this time on, as his other duties
would permit, he studied the Egyptian alphabet and the rolls.
AS TI1F. STARS DIFFER 165
showing them meantime to friends and strangers who
chanced to appear. Among those to whom he made explan-
ations and exhibitions were Elders William E. M'Lellin,
Brigham Young, Jared Carter and John Taylor. Finally,
the translation of the Book of Abraham was completed and
published to the world, first in the Times and Seasons, and
afterwards as part of the Pearl of Great Price.
The Book of Joseph, it seems, was never published, if it
was ever translated. The mummies, with which the rolls of
papyrus were found, were kept for several years by Lucy
Smith, Joseph's mother, who had them on exhibition at
Xauvoo; but they finally found their way to the Chicago
museum, where they were destroyed in the fire that oc-
curred there in 1871.
The Book of Abraham, as published in the Pearl of Great
Price, is a very remarkable work in many respects. It is in
the main an autobiographical sketch of the ancient patriarch,
though it is far more valuable for the great truths it contains
in relation to the customs of the Egyptians and Chaldeans
of that early day ; the location, relative positions, and op-
erations of the heavenly bodies, which Abraham learned
through the urim and thummim ; the doctrine of pre-exist-
ence, which is set forth with such rare clearness; and the
creation of the earth, which supplements very beautifully the
account given in Genesis.
CHAPTER IV
ZION IS FLED
Lowering Clouds.
It is but natural that the differences in character and mode
of life we have spoken of between the Missourians and the
Latter-day Saints should result in something more tangible
than sentiment. As early as the spring of 1832, some of the
Saints' houses were stoned at midnight, and the people oth-
erwise molested. Probably this act was only the expression
on the part of boys, of ideas and feelings which they had
been imbued with at their homes. Yet in the fall of the
same year a haystack belonging to the "Mormons" was
burned ; the people insulted and abused, and some of the
houses shot into. In April, 1833, about three hundred of
the older inhabitants met at Independence for the purpose
of consulting upon what they ought to do with their unwel-
come neighbors, the "Mormons ;" but before they reached
the point of serious deliberation, the meeting broke up in a
characteristic Missouri row. The Saints believed that the
real secret of this failure on the part of their enemies to
come to an agreement, was a prayer which they had col-
lectively offered that the meeting might come to naught.
The ministers, too, during this time, were not idle. One
of them, a Reverend Ewing, for instance, declared that "the
Mormons were the common enemies of mankind and ought
to be destroyed" — a very humane and Christian sentiment,
to be sure, to be found lodged in the heart of a man who
was ostensibly in Missouri to teach people how better to fol-
low the example of Jesus in all things. A Reverend Pixley,
ZION IS FLED 167
at about the same time, published a tract entitled "Beware
of False Prophets," in which he denounced the "Mormons,"
distributing it from house to house. This venomous pam-
phlet of Pixley's, as well as the diatribe of Ewing's, was an-
swered in The Star, though in such a general way as not to
refer directly to these preachers or to any of the local min-
isters.
In July of this year (1833), towards the middle of the
month, the Saints discovered that there was in circulation
among the non-" Mormons" of the county what the latter
were pleased to call the "Secret Constitution." This inter-
esting document, which, judging by the frequent reference
to the theological aspect of the situation, was drawn up by
a sectarian pen, was very numerously signed. The list in-
cluded the names of a jailer, the county clerk and his deputy,
the Indian agent, the postmaster at Independence, a colonel
and judge, two justices of the peace, a lawyer, a doctor, a
constable and his deputy, a captain, and several merchants.
This "Constitution" declared that since the arm of the civil
law did not offer them a sufficient protection against the evil
of having the "Mormons" among them the signers intended
to rid their society of these objectionable persons, "peaceably
if they could, forcibly if they must." It charged (1) that
the "Mormons" claimed to hold personal communion or con-
verse face to face with the Most High God;" (2) that they
were "the very dregs of that society" from which they had
come, and were, therefore, lazy, idle, and vicious; (3) that
they were poor, having brought little with them from the
East, and left less behind ; (4) that they had tampered with
the slaves of the older settlers; and (5) that they claimed
Jackson county by reason, not of purchase, but of the direct
gift of God. This remarkable document closed with the
words: "We, therefore, agree that after timely warning,
and receiving an adequate compensation for what little prop-
168 ONE HUNDRED YEARS OF MORMONISM
erty they cannot take with them, they refuse to leave us
iii peace, as they found us, we agree to use such means as
may be sufficient to remove them, and to that end we each
pledge to each other our bodily powers, our lives, fortunes
and sacred honors !" A meeting was called for the 20th of
the month "to consult on subsequent movements."
When the 20th of July arrived there appeared between
four and five hundred persons at the Independence court
house. After the usual preliminaries of election of officers
— Colonel Richard Simpson, chairman, and James H. Flour-
noy and Colonel S. D. Lucas, secretaries — a committee of
seven — Russel Hicks, Robert Johnson, Henry Childs, Colo-
nel James Hambright, Thos. Hudspeth, Joel T. Childs and
James M. Hunter — was appointed to draft an address to the
jjublic. "Professing to act not from the excitement of the
moment, but under a deep and abiding conviction, that the
occasion was one that called for cool deliberation," this July
meeting, comprising all classes of Jackson county non-
"Mormons," through this report of its committee, gravely
specifies the following charges against the new settlers :
First, that the "Mormons" are elevated "but little above the
condition of our blacks, either in regard to property or edu-
cation." "Most of those who have already come," the docu-
ment goes on to say, "are characterized by the profoundest
ignorance, the grossest superstition, and the most abject pov-
erty." In the next place, it is asserted that the Saints claim
inheritance in Jackson county by special grant of the Lord.
Thirdly, it alleges that the "Mormons" had been tampering
with the slaves and Indians. Lastly, the belief of the new
comers was objected to. "When we reflect on the extensive
field in which the sect is operating," continues this Address,
"and that there exists in every county a leaven of supersti-
tion that embraces with avidity, notions the most extrava-
gant and unheard of, and whatever may be gleaned by them
Z10N IS FLED 169
from the purlieus of vice, and the abodes of ignorance, is to
be cast like a waif into our social circle, it requires no gift of
prophecy to tell that the day is not far distant when the civil
government of the county will be in their hands, when the
sheriff, the justices, and the county judges will be Mormons,
or persons wishing to court their favor from motives of in-
terest or ambition." It concluded by declaring: (1) "that
no Mormon shall in future move and settle in this county ;
(2) that those now here, who shall give a definite pledge of
their intention, within a reasonable time to remove out of
the county, shall be allowed to remain unmolested until they
have sufficient time to sell their property, and close their
business, without any material sacrifice; (3) that the editor
of the Star be required forthwith to close his office, and dis-
ci mtinue the business of printing in this county ; and as to
all other stores and shops belonging to the sect, their own-
ers must in every case comply with the terms of the second
article of this declaration ; and upon failure, prompt and effi-
cient measures will be taken to close the same; (4) that
the Mormon leaders here are required to use their influence
in preventing any further emigration of their distant breth-
ren to this county, and to counsel and advise their brethren
here to comply with the above requisitions; (5) that those
who fail to comply with these requisitions, be referred to
those of their brethren who have the gifts of divination, and
of unknown tongues, to inform them of the lot that awaits
them."
A recent non-"Mormon" work praises this "Address to
the Public," for the skill with which it is drawn up. But,
certainly, not so much praise can be given it on the score of
truth, delicacy of sentiment, and humanity; and as it is the
result of "cool deliberation" on the part of its authors and
iudorsers, not of "the excitement of the occasion," we may
examine these charges briefly.
170 ONE HUNDRED YEARS OF MORMONISM
The first one is, that the "Mormons" were poor, igno-
rant and superstitious. That the Saints were poor is evident
from all that we know of their circumstances at the time.
It is doubtless true that some of them were ignorant. But
it is not true that "most of those" who were in the county
were so. Superstitious they certainly were not, unless belief
in the Bible and present revelation, visions, miracles, be
called superstitious. For it cannot be shown that the "su-
perstition" of the "Mormons" was anything other than this.
Surely, no genuine believer in the teachings of Christ could
have written or indorsed this Address. Besides, this whole
charge comes with extremely bad grace from a county made
up of the class of people composing the population of Jack-
son county, and it is a weak fortification of their position to
say that there were some "skilled pens" among them.
As to the complaint that the Saints claimed to have re-
ceived land in and around Independence, little need be said.
No one has ever attempted to show that the "Mormons"
ever tried to obtain any land without purchasing it in a legal
way. Indeed, in an unguarded moment the writers of this
document assert that the Star urges the brethren not to
come here unless they are able to purchase an inheritance,
"which means," says this Address, "some fifteen acres of
wild land for each family." It is probable, too, that some
unwise persons among the Saints openly boasted that they
would soon enjoy the property now owned by the older set-
tlers, which the non-"Mormons," with worldly wisdom, in-
terpreted into an attempt, more or less imminent, to dispos-
sess them of their rights.
The third charge, namely, that the Saints had tampered
with the slaves and entered into alliance with the Indians,
is based on what appeared, editorially, in the issue of The
livening and Morning Star of July 16th, respecting "free
people of color." The advice is given in this editorial for
ZION IS FLED 171
the Saints to use wisdom regarding their conduct and
conversation on the subject, for the reason that "slaves are
real estate in this and other States." Two sections of the
Missouri laws respecting slavery and the punishment for
bringing into the State "any free negro or mulatto, not hav-
ing in his possession a certificate of citizenship, "were quoted
without comment. This article on slavery, than which noth-
ing could be a clearer disapproval of the bringing of "free
people of color" or of tampering with slaves, these men, with
characteristic unfairness, construed into "an indirect invita-
tion to the free brethren of color in Illinois, to come up like
the rest to the land of Zion !" That this was only a trumped-
up charge for the purpose of more thoroughly rousing bit-
terness against the "Mormons" in the county, is very evi-
dent for the reason that not a dozen free negroes or mulat-
toes ever belonged to the Church during the first nine years
of its existence. Then, too, if the Saints had tampered with
the slaves, why were they not punished for the offense ac-
cording to law ? That they were not even arrested for this
alleged crime is proof positive that the whole charge was "a
wicked fabrication," since this Address as well as the "Secret
Constitution" contends that the situation between the "Mor-
mons" and their neighbors was "unprovided for by the
laws."
The last complaint — that against the religion of the
Saints — reveals the secret animus which brought about the
"Mormon" trouble in Jackson county. The older settlers
feared that, in time, the proselyting system of "Mormon-
ism" would bring about such an influx of "the sect" into the
county, as to cause a transfer of the political offices, with the
emoluments thereof, from Gentile into "Mormon" hands.
Doubtless, just such a state of things would come about in
the course of a few years. But there was certainly nothing
wrong in the "Mormon" people settling in this or any other
172 ONE HUNDRED YEARS OF MORMONISM
part of the United States, in any number whatsoever, since
there was no intention, and no signs of interference with
any one's rights. Nothing reflects greater light on the char-
acter of the Missourians in Jackson county than this com-
plaint, together with the five declarations with which the Ad-
dress closes. In view of these things and the subsequent
conduct of the Gentiles in this part of the county, and also
in view of their confession that the "Mormons" had broken
no law, no words need be wasted in denouncing the charac-
ter of the Saints there, and in praising the intelligence, skill,
and general character of the men who attended this meeting
and perpetrated the outrage of expelling the "Mormons"
from the county. These things speak for themselves.
After hearing and approving this report, the meeting de-
cided to appoint a committee of twelve "forthwith to wait
on the Mormon leaders, and see that the foregoing requisi-
tions are strictly complied with by them." This committee
was appointed. Two hours later the twelve men reported
"that they had called on Mr. Phelps, the editor of the Star;
Edward Partridge, the Bishop of the sect; and Mr. Gilbert,
the keeper of the Lord's storehouse ; and some others ; and
that they declined giving any direct answer to the requisi-
tions made of them, and wished an unreasonable time for
consultation, not only with their brethren here, but in Ohio."
"Whereupon," to use the extraordinary, but intentionally
vague language of a then current newspaper report, "it was
unanimously resolved by the meeting, that the Star printing
office should be razed to the ground, and the type and press
secured. Which resolution was, with the utmost order, and
the least noise and disturbance possible, forthwith carried
into execution, as also some other steps of a similar tend-
ency; but no blood was spilled, nor any blows inflicted."
The details of this visit to the "leading Mormons" are
these: The committee of twelve called on Edward Part-
ZION IS FLED 173
ridge, A. S. Gilbert, John Corrill, Isaac Morley, John Whit-
mer, and W. W. Phelps, laying before them the propositions
formulated by the committee of seven and adopted by the
meeting. The brethren replied that the matter was so im-
portant, involving as it did the interest of twelve hundred
people, as to forbid their giving an immediate answer. They
therefore asked for three months, and when this was denied
them, ten days, in which they might consult with the au-
thorities in Ohio. But only fifteen minutes was allowed, and
the conference came to an end, the committee returning to
the meeting at the court-house to report as above.
First Acts of Violence.
This body of men from all parts of the county, including
county officials, a number of clergymen of different denom-
inations, and the Lieutenant-Governor of the State, "with
the utmost order, and least noise and disturbance possible,"
if you will, for the more order the worse, in such an un-
dertaking, proceeded to the house where the Star was pub-
lished, and tore the building down, after having secured the
books, papers and other literary valuables of the Church,
thrown the press out of an upper window and driven Mrs.
Phelps with her sick child out upon the street. Then, in the
same "orderly" fashion they broke into the houses of the
Saints, caught several brethren and dragged them to the
public square and proceeded, if we may use the flippant and
irreverent language of an anti-"Mormon" writer, to decor-
ate them with feathers. One of these was Edward Part-
ridge, a man whom Joseph had asserted to be without guile.
Surrounded by several hundred mobbers, he declared his in-
nocence of any offense against any of them or against the
law, his refusal to comply with their unlawful and unreason-
able request to leave the country, and his determination to
suffer, if need were, for the sake of the gospel, as so many
174 ONE HUNDRED YEARS OF MORMON ISM
of Christ's followers had done before him. With profanity
and yells the tools of the mob thereupon stripped this inno-
cent man of his hat, coat, and vest, daubed him from head to
foot with tar, in which had been mixed some strong acid, and
then threw upon him a quantity of feathers. He was then
permitted to leave, many persons in the mob showing by
their countenances how their guilty consciences smote them
for taking part in such a barbarous act. Next came Charles
Allen, who, for the same "offense" of not desiring to leave
the county or of denying his religion, was outraged in the
same manner. The other captured brethren, having used the
advantage offered them by the general curiosity to see the
torturing of the victims, escaped before their turns came.
"But no blood was spilled, nor any blozvs inflicted!"
"You now know what our Jackson boys can do," re-
marked Lieutenant-Governor Boggs to some of the Saints,
immediately after this exhibition of brute force; "and you
must leave the county." That night, in darkness and silence,
the woman and children, who had fled in terror at the ap-
pearance of the mob, returned to their homes in fear and ap-
prehension as to what had been the lot of those whom this
turbulent mob had taken.
An Appeal to the Law.
During the next three months, from the 20th of July to the
latter part of October, there occurred no open rupture be-
tween the two unfriendly elements in Jackson county, but
there were active measures on the part of the Saints to pro-
tect their rights and constant threatenings on the part of the
mob of what they would do in case their "requisitions" were
not complied with.
On the 23rd day of July a mob, numbering upwards of
five hundred armed men, came rushing pell-mell into Inde-
pendence, without any warning, bearing a red flag. They
ZION IS FLED
175
began searching for the leaders of the Saints, swearing that
they would bestow from fifty to five hundred lashes on the
backs of all whom they caught. They repeated their threat
to rid Jackson county of the "Mormons," peaceably if they
could, forcibly if they must. "If they will not go out,"
these fiends shouted, "we will whip and kill the men ; we will
destroy their children, and ravish their women!" Fearing
for the lives of their people and hoping to satisfy the insane
fury of the mob, John Corrill, John Whitmer, William W.
Phelps, A. S. Gilbert, Edward Partridge, and Isaac Morley,
with Christlike unselfishness offered to submit to any
cruelty of the mob, even to death, if thereby they might turn
aside from the body of their people in Jackson these out-
pourings of hate. But the animosity of these flint-hearted
men would not be appeased by such a trifling sacrifice.
These six, they declared, would be lashed soon enough, but
every man, woman, and child would be served likewise, un-
til they consented to leave the county.
Seeing the utter futility of treating with the mob on
any other terms than an agreement to leave, these six breth-
ren signed a "treaty," with their enemies to the effect, "that
Oliver Cowdery, W. W. Phelps, William M'Lellin, Edward
Partridge, Lyman Wright, Simeon Carter, Peter and John
Whitmer and Harvey H. Whitlock shall remove with their
families out of this county, on or before the first day of Jan-
uary next, and that they, as well as the two hereinafter
named, use all their influence to induce all the brethren now
here to remove as soon as possible ; one-half, say by the first
of January next, and all by the first day of April next, to ad-
vise and try all means in their power to stop any more of
their sect from moving to this county ; and as to those now
on the road, they will use their influence to prevent their
settling permanently in the county, but that they shall only
make arrangements for temporary shelter, till a new location
176 ONE HUNDRED YEARS OF MORMONISM
is agreed for the society. John Corrill and Algernon Sidney
Gilbert are allowed to remain as general agents to wind up
the business of the society, so long as necessity shall require ;
and said Gilbert may sell out his merchandise now on hand,
but is to make no new importation. " In addition it was
agreed that the Star should not again be published, nor a
press set up, in the county ; and that Partridge and Phelps
be "allowed to go and come, in order to transact and wind
up their business." The mob committee, on their side,
pledged themselves "to use all their influence to prevent any
violence" provided the other party complied with the terms
of agreement.
In the spell of peace that followed this, the Saints sent
Oliver Cowdery to Ohio to consult with the Prophet respect-
ing the best course to pursue in the situation. It was there de-
cided that the brethren in Missouri should petition the Gover-
nor, Daniel Dunklin, for redress and protection. Accord-
ingly, a petition was prepared, setting forth the grievances
of the "Mormon" people in Jackson county and asking the
Governor "to raise by express proclamation or otherwise, a
sufficient number of troops, who, with us, may be empow-
ered to defend our rights that we may sue for damages for
the loss of property, for abuse for defamation, as to our-
selves, and if advisable try for treason against the govern-
ment." Orson Hyde and William W. Phelps took this peti-
tion, which was signed by all the members of the Church in
Jackson county, to the Governor at Jefferson City. But the
Chief executive, in his reply, declared that he "was not wil-
ing to persuade himself that any portion of the citizens of the
state of Missouri" were so lost to a sense of right "as to re-
quire the exercise of force." He therefore advised the peti-
tioners "to make a trial of the efficacy of the laws," assuring
them, however, that in the event of their not being able to
obtain the necessary protection, he would, when the fact was
ZfON IS FLED 177
"officially notified to" him, "take such steps as will enforce
a faithful execution of" the laws. "No citizen," he further
stated, "nor number of citizens, have a right to take the re-
dress of their grievances, whether real or imaginary, into
their own hands."
In accordance with the instructions of Governor Dunk-
lin, the Saints made preparations for securing the necessary
protection from the law courts. They engaged the services
of Attorneys Wood, Reese, Doniphan, and Atchison, a law
firm in Clay county. As the court was* to convene on the
28th of October some interesting developments were awaited.
Meanwhile, the mob element had been threatening the
Saints with serious trouble in case they appealed for aid to
the Governor or planted any suits against any of them dur-
ing the ensuing court period. But the brethren had gone
on undaunted by these threats to do both of these things.
When, however, this firm of lawyers was engaged to con-
duct the legal proceedings against members of the anti-
" Mormon" gang, there appeared indications of further vio-
lence between the two parties.
A Resort to Arms.
On the night of October 31st, a mob force attacked the
Whitmer settlement, on the Big Blue, about ten miles west
of Independence, severely whipped a number of men, fright-
ened women and children so that they ran in every direction,
and unroofed ten or twelve houses. On the following night,
Nov. 1st, Independence was attacked, houses were stoned,
and the "Mormon" store broken into and the goods scattered
in the street. Several of the brethren, hearing of this sec-
ond attack, came to the rescue. They caught one of the
mobbers — McCarty by name, who was bolder than the rest,
for he remained while the others fled — in the act of destroy-
ing the property. They took him to Justice Weston, with
178 ONE HUNDRED YEARS OF MORMONISM
the request that a warrant be issued for his arrest ; but the
judge refused, and so the man was set free. After this, it
may be interesting to note, a warrant was made out against
these same brethren for assault and battery on the person of
McCarty, and false imprisonment, on which they were actu-
ally tried and imprisoned ! On this night another attack was
planned on the Saints, at Kaw Township, but the capture
and detention of the spies by the brethren, prevented the pro-
posed disturbance.
The "Mormons,"* hopeless as to any outside aid coming
to them, now began to arm themselves for defense. The
mob forces became bolder and more violent. A second at-
tack was made on the branch on the Big Blue. David Ben-
net was beaten and shot while lying sick in bed. This fact
coming to the ears of nineteen of the "Mormons," who were
not far off, they hastened to the scene, whereupon a skir-
mish occurred, in which one of the mobbers was shot. At
this point in the difficulties, Parley P. Pratt and some others
were despatched to Lexington for a peace warrant from
Circuit Judge Ryland, but Ryland refused to grant one, ad-
vising them "to fight and kill the outlaws whenever they
made any attacks."
Monday, Nov. 4th, was "the bloody day" which the Mis-
sourians had threatened the previous Saturday. On this
day a collision occurred between them and about thirty
"Mormons." A skirmish followed, in which several on both
sides were wounded. One of the brethren, Andrew Barber,
was mortally wounded, dying next day. Two of the mob
were killed, Thomas Linville and H. L. Brazeale, the latter
of whom had boasted that with ten more like himself he
would wade to his knees in blood, but he would drive the
"Mormons" from Jackson county.
Excitement now became intense. Lientenant-Governor
Boggs called out the militia, which consisted of the very men
ZION IS FLED 179
who had taken part all along in these attacks upon the
Saints ; so that now the mob was legalized and better pre-
pared to accomplish its object. Through a misunderstand-
ing, Lyman Wight with about one hundred of the brethren
came towards Independence where the militia was stationed
under Lucas and Pitcher, two of the bitterest anti-"Mor-
mons" in the country ; but the company retreated when they
learned that no mob was making an attack. It was enough,
however, that they had been seen. The enraged Pitcher de-
manded that the brethren surrender their arms and deliver
up certain men, who had been engaged in the fight on the
preceding day, to be tried for murder. Wight refused, un-
less Pitcher would also disarm his men. This was agreed to,
and Wight's company gave up their arms, forty-nine guns
and one pistol.
But the other side did not fulfill their part of the
agreement. Instead, they entered the Saints' houses, beat
the men and threatened the women and children, who fled
in consternation. Lyman Wight was chased for several
miles by a gang of militiamen, and endured much suffering
in consequence of lying out nights, and being without food
or shelter. Ministers and soldiers vied with each other in
inflaming the popular mind against the ''Mormons," and in
hounding them about upon the prairie, committing all sorts
of depredations. A company of one hundred and ninety
Saints, all women and children, except three helpless old
men, "were driven across a burnt prairie. The ground was
thinly crusted with sleet, and the trail of these exiles was
easily followed by the blood which flowed from their lacer-
ated feet!" Thus were the "Mormons" forced to flee from
their homes in this most unfavorable season of the year, lest,
by remaining, they should all be cruelly murdered. This
final act of violence occupied several days.
On the seventh of November, says the Prophet, in his
180 ONE HUNDRED YEARS OF MORMONISM
journal, the shores of the river "began to be lined on both
sides of the ferry with men, women, and children, goods,
wagons, chests, provisions, etc.; while the ferrymen were
busily employed in crossing them over; and when night
again closed upon the Saints, the wilderness had much the
appearance of a camp-meeting. Hundreds of people were
seen in the open air, around their fires, while the rain de-
scended in torrents. /lusbands were inquiring for their
wives, and women for their husbands; parents for children,
and children for parents. Some had the good fortune to
escape with their family, household goods, and some pro-
visions ; while others knew not of the fate of their friends,
and had lost all their goods. The scene was indescribable,
and would have melted the hearts of any people on earth, ex-
cept the blind oppressor, and prejudiced and ignorant bigot.
Next day the company increased and they were chiefly en-
gaged in felling small cottonwood trees and erecting them
into temporary cabins, so that when night came on, they
had the appearance of a village of wigwams, and the night
being clear, the occupants began to enjoy some degree of
comfort." While the Saints were encamped here, a won-
derful meteoric shower occurred, which frightened the mob
while it encouraged the Saints.
As soon as they could, this body of "Mormons" crossed
the river, homeless and friendless and stripped of nearly all
their earthly possessions, into Clay county, just north of
Jackson, trusting that their reception there would be less un-
welcome than it had been among the people they were leav-
ing. Just why they went to Clay instead of some other coun-
ty is, it appears, that they had been prohibited from settling
in any other of the adjacent counties. Those who had sought
refuge elsewhere had been compelled either to return or to
go into the northern county.
The suffering and material loss sustained by the Saints
ZION IS FLED
181
in this Jackson county trouble were great. Of their hard-
ships we have already spoken in part. But this was by no
means ended when the main body crossed the river. The
unrelenting Missourians did not abandon the chase for
"Mormon" victims till every one of these had been driven
from the county. At Independence two or three old men
had thought that their age might shield them from the bru-
tality of their enemies, but they had over-estimated the hu-
manity of the mob, for they were beaten and turned out to
join their fellow-exiles. "On November 23rd the mob drove
out a little settlement of some twenty families living about
fifteen miles from Independence, compelling women and
children to depart on immediate notice." As late as Febru-
ary, 1834, three of the brethren who lingered obscurely in
the county were beaten over the head with chairs, and af-
terwards dragged out of their houses and left for dead.
The loss of property, too, must have been very great on the
part of this body of more than twelve hundred persons, not-
withstanding they were poor. They practically lost nearly
all the land for which they had paid, and more than two hun-
dred houses which they had built went up in flames.
CHAPTER V
HOPE DEFERRED
Reception of the Exiles.
The generous people of Clay county, on the north side of
the Missouri, gave the exiles a temporary home. They
viewed with indignation and horror the outrages which
their Jackson county neighbors had heaped upon the "Mor-
mons," and when they saw these homeless wanderers stripped
of their property and sent ruthlessly forth to seek a less
inhospitable resting place, their hearts were touched.
Not that the inhabitants of Clay entertained any love for
the "Mormons," but rather because they disliked them less
than their bloody-minded neighbors. Practically the same
class of people had settled this that occupied the southern
county ; but there were more honorable men to guide pub-
lic sentiment in the former place. It has ever been thus
in the history of the Saints. Whenever they have suffered
persecution, it has been because a few designing men, wheth-
er ministers or politicians, have incited the blind and ignor-
ant zeal of the people to the commission of deeds which
their own baseness conceived, but which they would hesitate
to commit. In Jackson the chief officers of the county — in
deed, nearly all of them were implicated, — assisted by the
Lieutenant-Governor of the State and the jealous ministry,
who could unite only on such a proposition as this, were the
real instigators of this piece of barbarity. But these leaders
did not, with few exceptions, execute their designs. This
they left for the irresponsible common people to do. So that
if any harm threatened them, each, like Macbeth, could de-
clare, "Thou canst not say I did it !" But it was different in
HOPE DEFERRED 183
Clay county. Here there were at least a few honorable men
who shrank from these deeds of bloodguiltiness, and who
had the manhood to step forward to guide public opinion. It
was these men who, as we shall see later, adjusted the diffi-
culties that arose subsequently between the Saints and
their neighbors in the county, and prevented thereby a rep-
etition of the scenes of violence that had occurred in Jack-
son.
So the Saints found here a temporary resting-place.
Every vacant house in the county was given over to the ex-
iles. The men were employed on the farms, and, indeed, at
every other form of work to which they could put their
hands. Some of the women taught school, others obtained
employment in the families of the well-to-do farmers. The
Saints generally, having been plundered of their property,
were in almost utter destitution. In this way, however, they
sought, not without joy, to retrieve their fortunes. Some
rented farms, some who could afford it bought small pieces
of land; and thus, by continuous industry, it was not long
till they were pretty well recovered from their sad plight.
But what was of benefit to the Saints materially, ap-
peared likely to prove their undoing spiritually. They were
in a scattered condition ; and one great source of unity in
"Mormonism" is social intercourse. Here families were brok-
en up, children having gone almost from under the charge
of the parents. So that family prayers and those other sa-
cred ceremonies of the hearth could not be readily attended
to. Then they were unable, except in a few cases where small
cottage meetings were held, to meet with their leaders, min-
gle freely with their brethren and sisters, and partake of the
sacrament. Hence they were almost from under the influ-
ence, too, of the authorities of the Church. Of course, they
were bound together by a common faith, and by persecution
which all had endured alike with patience and fortitude. But,
184 ONE HUNDRED YEARS OF MORMOXISM
after all, the marvel is, not that the Saints grew careless
with respect to their religious duties, but rather that they
did not altogether forget these duties, cast aside their religion
as a constant source of grief and persecution, and become ut-
terly lost among their surroundings. Herein consists one
of the indications of the strange and mysterious powers
which this religion exerts over the lives of its adherents.
This scene, and others similar to it, exhibit in part
"the real miracle" of "Mormonism." Here were twelve hun-
dred people of diverse ancestry and training, living almost
upon the kindness of their new-found friends till, as they
hoped, they should be restored to their homes and property,
from which they had been unjustly and cruelly expelled,
after having so long looked forward to this as a land of
promise to them — here were these men and women refusing
to give up their religion or their hopes in a future Zion. They
might have turned against their faith and exclaimed: "Our
creed is the sole cause of our calamities. Before we knew
it, we were at peace with the world. Now every man's
hand is turned against us. We have forfeited our good
names among our friends ; we are vilified ; we have been
robbed of all that our hands have hardly earned. We had,
hoped to find in Jackson county a permanent home, a land
of peace, a place of safety. Instead, we found a sword and
exile. Our hopes have turned to gall and wormwood. Let
us therefore abandon this faith. Wc will no longer believe
in new revelation, in the miraculous character of the Nephite
Record, in the divine mission of the modern Prophet, or in
the delusive hopes of this Promised Land. Then our good
names will come back to us ; we shall regain our homes ; we
shall again live at peace with men." But they did not do this.
Perhaps even the thought of doing it did not occur to them ;
or, if it did, they thrust it away as treason to God and the
cause of Truth. The whole circumstance, therefore, exhibits
HOPE DEFERRED 185
a faith such as the world has rarely witnessed. Truly,
"Mormonism" is a religion of power and vitality!
In accepting the hospitality of these kind people, how-
ever, the Saints had no intention of remaining in Clay
county permanently. There is no reason, however, why they
should not have stayed there if they were so disposed. In a
free country like ours, where the rights of the people are
protected in every State, there could not be the slightest legal
or moral objection to their permanent settlement there, so
long as they did not interfere with the rights of those who
were already in the county. But the Saints had not the least
intention of remaining there. They fully expected to be re-
stored to their homes in Jackson county.
There are two things that go to show this. In the first
place, there was to them a sacredness in the land of Inde-
pendence which forbade them ever to think of leaving it.
To them it was the Land of Promise, the place where the
New Jerusalem will be built. The very thought of leaving
this sacred land was painful in the extreme. Whatever op-
position, therefore, manifested itself here, they must not for-
sake Zion. In the next place, they fully expected the gov-
ernment, either state or national, to restore them to their
homes. They did no suppose that the state or nation would
see twelve hundred people robbed and driven from their
homes, without making an effort to set things right. In this
matter, however, they were mistaken. They were destined,
not only not to return to their Zion, but to be driven from
the State where their hopes centered, far away from the
scenes of violence and bloodshed in Missouri; and were,
moreover, to see that there was insufficient justice and honor
in the State to give them back the property which a lawless
band of plunderers had taken from them.
With this hope of soon returning to their homes, the
Saints set about manfully to secure that return.
186 ONE HUNDRED YEARS OF MORMONISM
At the Feet of Judge, Governor, and President.
The State officials, when they heard of these "outrageous
acts of unparalleled violence," seemed anxious to reinstate
the Saints in their homes. R. W. Wells, the attorney-gen-
eral, corresponded with the attorneys of the Church upon the
subject. He informed them that if the Saints desired to re-
turn, the State militia would be called out for that purpose.
He suggested, also, that the Saints organize themselves
into a company of militia, and that, if they applied soon
enough they might obtain State arms. These were most
likely the sentiments also of the Governor ; for he and Wells
had been in consultation over the matter, and besides, he
had requested Judge Ryland to furnish him with informa-
tion concerning the actions of the mob. The judge ex-
pressed his willingness to have the guilty ones brought to
trial, if the Saints would prefer the charges, which they pro-
ceeded at once to do. According to the expressed wishes of
the Saints, the court of inquiry was postponed till the reg-
ular term.
Meantime, in December, they prepared a petition to the
Governor in which they set forth, in great detail, the wrongs
which they had suffered and prayed to be reinstated in their
homes, and, when reinstated to be protected by a detach-
ment of troops. This latter step, they reasoned, would be
necessary in order that they might not be driven again. To
this the Governor replied that he was willing to take steps
towards resettling them upon their lands but did not have
power to keep troops near to protect them from further vio-
lence. They had the right he said, to arm themselves at the
expense of the State, when organized into a company of
State militia. His reasoning in this matter of his lack of
power to protect the Saints, appears rather fallacious ; for
the laws of the State expressly gave the Governor power, "in
case of actual or threatened invasion, insurrection, or war,
HOPE DEFERRED 187
or public danger, or other emergency, to call forth into ac-
tual service such portion of the militia as he may deem expe-
dient." But he chose, for some reason, to interpret this to
mean merely calling them out, not retaining them in actual
service.
In February the circuit court convened at Independence.
The Saints, according to Judge Ryland's request, had pre-
ferred charges against certain citizens of Jackson county,
and twelve leading elders had been subpoensed as State
witnesses. With a strong guard, under the comand of
Captain Atchison, they went to Independence and lodged in
the "Block House." Here Mr. Willis, who had been sent
by the Governor to assist the circuit attorney, and Mr. Reese
waited upon the brethren after considerable delay and quiet-
ly informed them that there was no further reason to hope
for criminal procedure against the mob. Both men ha&
manifestly got under the influence of the mobbers. Soo%i
afterwards Captain Atchison received orders to remove his
guard, because they were no longer needed. Thus ended
the only effort on the part of Missouri officials to execute the
law and redress the wrongs of the Saints. They were, for
the most part, very profuse in expressions of patriotic senti-.
ments ; they had telling words of eulogy for the laws of tha
State and the rights of the people ; but they lacked either the
desire or the moral courage to put those high-flown sonti'
ments into action that would relieve the oppressed and
vindicate the law by punishing the guilty.
These efforts failing, the Lord instructed the exiled
Saints to petition the Governor of the State and aLo the
President of the United States. They therefore prepared
another petition to the Governor, enclosing a copy of the
revelation (section 101) concerning the redemption jf Zion.
But nothing ever came of their letter. They did likewise in
their petition to the President. They related to him the
188 ONE HUNDRED YEARS OF MORMONISM
wrongs which they had suffered in Jackson county, the at-
tempts which they had made to obtain redress, and the result
of these attempts. In their letter they enclosed the reply of
Governor Dunklin concerning his lack of authority in the
matter of protecting the Saints. In May they were told that
the offenses of which they complained were violations of
State laws, not laws of the United States ; and therefore the
general government could do nothing for them.
One more thought gave hope to the Saints. The legis-
lature might act. When that body met, the Governor, in his
message, called attention to the Jackson county outrages, and
suggested that it was for them to do what they thought best
in the matter. The Saints petitioned the legislature to pass
a law reinstating them in their homes and protecting them
when reinstated. But the law-makers took no heed of the
petition or the Governor's message on this point. Thus every
shred of hope was snatched from the weary and homeless
Saints.
Z ion's Camp.
No ; not every shred. There was one remaining. The Lord
had commanded them to entreat, one after another, the heads
of government, state and national, and if they failed to get
redress for their wrongs, he declared that he would "come
forth out of his hiding-place, and in his fury vex the na-
tion." In February, 1834, the Lord had commanded Joseph
to call the young and middle-aged men in the Church to go
up to Missouri and redeem Zion. Surely, if this should fail,
there need be entertained no further hope of a reinstatement
till a remote period.
In the same month steps were taken to fulfill this reve-
lation. Joseph and other leading brethren went to the vari-
ous eastern branches of the Church advocating this move-
ment. They rehearsed graphically the persecutions of the
HOPE DEFERRED 189
Saints in Missouri, and advised the young and middle-aged
men to help in the redemption of Zion. Portage, a small
town about fifty miles from Kirtland, was appointed as the
gathering place. Thither all who desired to enlist were sent
to await the day of starting. Early in May, 1834, a corn-
nun v of about one hundred and fifty men, with wagons filled
with provisions for their journey as well as for the relief of
the destitute Saints in Missouri, departed for the land of
Zion. This number was increased to two hundred by the
time the company reached Missouri.
It must have been a strange sight, this body of armed
men in time of peace, silent and reserved, marching in order-
ly procession, with their wagon-loads of provisions through
( )hio, Indiana, and Illinois towards the West. The strictest
order was maintained throughout. Regularly at the sound-
ing of the trumpet the various companies knelt to pray, had
breakfast, and began the march ; and this trumpet sounded
the orders during the day. Every man kept absolutely mute
respecting their destiny or identity, whenever the curious
spectators ventured to inquire. Once or twice they were
threatened with violence, and attempts were made to prevent
them from passing on their journey; but on they went un-
dismayed, with the same silence and order.
This was the appearance to those who looked on. With
in, the situation was not so cheering. Dissension arose.
Sylvester Smith and Lyman Wight attempted to divide the
camp, but were unsuccessful, except in that thev enter-
tained, or caused others to entertain, feelings not in harmony
with the spirit of their mission. Once Smith childishlv refused
to divide his food with some of the brethren. At another time
both men tried to introduce discord over a question as to
whether they should or should not camp close to timber.
Considerable bad feelings at one time and another, were
manifested over the most trivial matters. Joseph reproved
190 ONE HUNDRED YEARS OF MORMON ISM
the discontented brethren. He told them that a scourge
would come upon the camp in consequence of which they
"should die like sheep with the rot." This prophecy, as we
shall see, was fulfilled with frightful literalness.
Upon reaching Salt River, the camp despatched Parley
P. Pratt and Orson Hyde to call upon Governor Dunklin and
ask for a military force sufficient to reinstate the Saints in
their homes. In the interview which these brethren had
with the chief executive, the Governor expressed himself as
being convinced that the Saints had been unjustly dealt with
in the Jackson county courts, but feared to excite civil war
by calling out any force to aid the camp. He advised that
the exiled Saints sell their lands to their persecutors. "We
will hold no terms," exclaimed the irate brethren, "with land
pirates and murderers !" This was in June.
The Prophet heard the report of the brethren on their
return. The camp approached Richmond, through the
streets of which they passed in the quiet of daybreak, owing
to threats that had been made during the previous day. They
intended to reach Clay county late in the day, but night
found them encamped between two forks of Fishing river.
Meanwhile, the enemies of the Saints were not idle.
Hearing of Zion's Camp, they determined to prevent the ful-
filment of its mission. A company of two hundred of the
old-time mob had been organized in Jackson county to go
against "Joe Smith's army." At the fords of Fishing river
this band was to be joined by a party of sixty from Rich-
mond and by another of seventy from Clay county. Five
men rode, in the evening, into the camp of the Saints, and
with profane insolence informed the brethren that they
would "catch hell before morning."
But a furious rain storm prevented their evil work. At
sundown there was observed a small cloud in the sky, which
grew darker and larger as the evening fell. "In twenty
HOPE DEFERRED
191
minutes the whole heavens were inky-blackness, which now
and then seemed to split by the vivid streams of lightning."
Big trees were wrenched from the "firm set earth;" large
hail stones mowed down all vegetation; and Fishing river
rose forty feet during the night. The proposed union of the
mob did not, therefore, occur ; for these forces were violent-
ly and suddenly dispersed. A boat-load of forty mobocrats,
however, suffered the bitter pelting of the rain all night.
Thus the plans of the mob came to nothing, and thus was
the hand of God manifested to protect His servants.
Next day, the camp having moved to a better situation,
Colonel Sconce and two other leading men in Ray county
came into the camp. He was one of the number who had
entertained evil designs on Zion's camp. He frankly con-
fessed his belief that there was "an Almighty power with
this people. Joseph told them the extent to which the
Saints had innocently suffered, and the object which the
camp of Zion had in coming all this distance. The Colonel
and his companions departed with a promise to correct as
far as they were able, the false impressions that were out
respecting the intentions of Zion's army.
Attempts at Arbitration.
The next day Cornelius Gillium, the sheriff of Clay county,
had an interview with the Prophet, in which he elicited the
followng facts respecting the object of Joseph and his
companions. It was the purpose to reinstate the Saints in
their lands in Jackson county, by order of the chief executive
of the state, if that could be obtained.* They were per-
*"He [Jesse Smith] left this place the 5th of May, last, in
company with myself and several others, with the intention of
purchasing land in the Western country; and also of sending as-
sistance to the innocent and afflicted." — Joseph Smith, the
Prophet, in an unpublished letter, dater Kirtland, Ohio, Aug. 16,
1834, to Elias Smith, his uncle, informing him of his son's death
in Missouri, in Zion's Camp.
192 ONE HUNDRED YEARS OF MORMONISM
fectly willing for "twelve disinterested men, six to be chosen
by each party," to arbitrate the difficulty between the Saints
and their enemies in Jackson county. They expressec
themselves as being of peaceful intentions. These facts
were published over the signatures of six brethren, including
Joseph.
Before this, arbitration as a means of adjusting matters,
had been suggested. The Governor had recommended such
an adjustment of affairs, having advised the Saints to sell
their lands and move elsewhere. So that this way of settling
the trouble was much discussed even before the camp of
Zion had reached Missouri.
But justice for the Saints from their old neighbors was
out of the question. On the sixteenth of June about one
thousand people met at Liberty to inquire into the matter of
peaceably adjusting their difficulties with the people of Jack-
son county. A committee from Jackson county proposed the
following: The old settlers will buy the lands of the "Mor-
mons" with the improvements thereon, the value to be de-
termined by three arbitrators chosen by each party. Twelve
"Mormons" are to go with the arbitrators to show them the
land, and any other "Mormons" may go whom the arbitrat-
ors may desire to ask, the people of Jackson to guarantee
entire safety to the "Mormons" so acting. Then, after the
report of the committee, the people of Jackson county will
pay to the "Mormons" the value of land and improvements
with one hundred per cent, added thereon, within thirty days
provided the "Mormons" agree not to settle in the county
thereafter. Or, the Saints might buy the land in Jackson
county under the same conditions. The meeting, at which
there were a number of brethren, broke up in confusion.
The delegation from Jackson county were answered, before
leaving Liberty, that they should know definitely by the
twentieth whether the Saints would buy or sell.
HOPE DEFERRED 193
As the delegation were on their way home, one of the
leaders named Campbell, was heard to say: "The eagles
and buzzards shall eat my flesh, if I don't fix Joe Smith and
his army so that their skins won't hold shucks before two
days are passed." And the "eagles and buzzards" did eat
his flesh; for, in crossing the river the boat sank like so
much lead, though the river was perfectly calm. At least
seven out of about twelve were drowned. Campbell's body
was found, three weeks afterwards, on a pile of driftwood,
with the flesh half eaten.
When the proposition made by the Jackson county dele-
gation was laid before the Saints, it was rejected by them.
On its face it was feasible enough. But it in reality required
them to surrender their rights as American citizens. More-
over, the Saints clung, and were willing always to cling, to
the thought that the land of Zion was sacred to them ; it was
the direct gift of God. As to buying the land of their ene-
mies, everyone knew that this was impossible, on account of
the poverty of the Saints. They proposed, however, that
twelve disinterested persons should decide upon the valua-
tion of the property of such persons as would not live with
the "Mormons," and that these same men determine the loss
sustained by the latter in the persecutions, the second amount
to be deducted from the first. To this the Jackson county
people would not consent. And here the matter of "arbitra-
tion" ended, and the Saints were to lose everything.
A Prophecy Fulfilled.
And so Zion was not redeemed. After the departure of
Cillium from the camp of Zion's army, the Lord revealed the
reason of this failure. Zion might have been redeemed even
now, said the Lord, if it had not been for the transgression
of my people.
And Zion's Camp disbanded, but not before the scourge,
194 ONE HUNDRED YEARS OF MORMONISM
predicted by the Prophet, had fallen upon them in terrible
judgment. The scourge was the cholera. It was about the
middle of June when it appeared. Sixty-eight of the breth-
ren were attacked during the week. Joseph and Hyrum. in
trying to turn away the judgment of God, were themselves
taken down with it. Sidney Gilbert, who, while in perfect
health, had declared to the Prophet, a few hours before, that
he would rather die than go on a mission, was stricken with
the fell disease, and died in horrible agony. Finally, the
scourge was turned away and the camp of Israel was again
well, after suffering an affliction under which the righteous
were touched as the less worthy had been.
In having thus to forsake their homes and having their
hopes in the redemption of Zion blighted, the Saints have not
ceased to look forward to the time when they shall enjoy the
land of peace, and when all the purposes of the Lord respect-
ing the land shall be accomplished. Though their hopes for
the immediate redemption of Zion were blighted, these hopes
served only as precursors to a brighter and more enduring-
hope. And the Saints are still looking forward to Zion in
Jackson county, Missouri. Recently, the promise of the
Lord to redeem the land of Zion "by money and not by the
shedding of blood" began its realization in the purchase by
the Church of twenty-six and three-fourths acres of the orig-
inr.l sixtv-three owned by the Church in 1831.
CHAPTER VI
IN SPI1UT AND IN TRUTH
We return now to Kirtland. During the time occupied by
the events which we have related in the two preceding chap-
ters, great things were occurring at the Ohio town, in com-
pensation, as it appears, for the distress in connection with
the now departed Zion.
Some Further Organizations.
On the 17th of February, 1834, fifty-eight persons — twenty-
four high priests, including the First Presidency, seventeen
elders, four priests, and thirteen members — met at the home
of the Prophet. The high priests present, with Joseph at
the head, "proceeded to organize the High Council of the
Church of Christ, which was to consist of twelve High
Priests, and one or three Presidents, as the case might re-
quire." The purpose of this organization was expressed to
be to setth "important difficulties which might arise in the
Church, which could not be settled by the Church or the
Bishop's council to the satisfaction of the parties." The
following high priests were chosen to constitute this first
high council : Joseph Smith, Sen., John Smith, Joseph
Coe, John Johnson, Martin Harris, John S. Carter, Jared
Carter, Oliver Cowdery, Samuel H. Smith, Orson Hyde,
Sylvester Smith, and Luke Johnson.
At this meeting the details of procedure at trials were
determined upon. The Prophet Joseph was President, with
Sidney Rigdon and Frederick G. Williams as his counselors.
The President might act alone in the absence of the other
two. or both or either of them might act in the absence of
1% ONE HUNDRED YEARS OF MORMONISM
the President. Vacancies in the high council, whether by
death, removal, or transgression, were to be filled "by nom-
ination of the President or Presidents, and sanctioned by
the voice of a general council of High Priests, convened for
that purpose, to act in the name of the Church." It was de-
cided as the duty of the high council, wherever organized
regularly, "to cast lots by numbers, and thereby ascertain,
who of the twelve shall speak first, commencing with num-
ber one, and so in succession to number twelve." If the case
before them be not difficult, and this is to be decided by the
twelve councilors, two only shall be appointed to speak ; but
if it be difficult, four are to speak ; and if very difficult, six :
but in no case shall more than six be appointed. And "ev-
ery man is to speak according to equity and justice." Th< >se
councilors who draw even numbers are "to stand up in be-
half of the accused, and prevent insult or injustice." In all
cases, however, the accuser and the accused must be given the
privilege of speaking for themselves before the council after
the evidence has been heard and the councilors appointed to
speak have finished. Then the president is to give his de-
cision, calling upon the twelve councilors to sustain it by
vote. A majority is necesasry to sustain the decision. If,
however, any of those who have not spoken discover an er-
ror in the president's decision, the case is to have a re-hear-
ing, and if new light be thrown upon it, the decision is to be
altered accordingly.
Such was the organization of the first high council of the
Church — one part of the admirable system of our ecclesi-
astical judiciary. Since then, the rapid and extensive
growth of the Church has required the organization of a
high council in each stake of Zion. But essentially the same
rules of procedure are followed now as were used by this
first high council. The President of the Church, however,
is no longer president of this organization ; this office is now
IN SPIRIT AxMD IN TRUTH 197
held by the president of the Stake in which the high council
is situated, and his two counselors assist him in his presi-
dency here. This court seems to be mainly one of appellate
rather than of original jurisdiction; that is, it deals chiefly
with cases that are appealed to it from the bishop's court.
At present in our highly organized state, there is an appeal
from this court to that of the First Presidency in certain
specified cases ; otherwise it must prove the end of contro-
versy.
It was just one year after this that the quorum of the
Twelve Apostles was organized. On Sunday, February 8th,
1835, after the mobbings at Missouri and the journey of
Zion's Camp thither, the Prophet Joseph called Brigham
and Joseph Young to his home and related to them a vision
he had received.
"Brethren," he said, "I have seen those men who died in
Zion's Camp, in Missouri ; and the Lord knows, if I get a
mansion as bright as theirs, I ask no more."
And he wept. Recovering, he asked these two men "to
notify all the brethren living in the branches, within a rea-
sonable distance from this place, to meet at a general con-
ference on Saturday next. I shall then and there appoint
twelve Special Witnesses, to open the door of the Gospel to
foreign nations; and you," he said, pointing to Brigham,
"will be one of them." This announcement "produced in the
minds of the two elders present a great sensation and many
reflections." Joseph then expressed himself very feelingly
upon the matter, detailing the duties which would be re-
quired of these new officers.
On the following Saturday the conference appointed was
held at Kirtland. "President Smith then stated that the
meeting had been called because God had commanded it ;
and it was made known to him by vision and by the Holy
Spirit." The duty of naming the first apostles having been
198 ONE HUNDRED YEARS OF MORMONISM
imposed years before this, by revelation, upon the three wit-
nesses to the Book of Mormon, these men proceeded, in a
second meeting held on the same day, to choose the men who
were to constitute the first quorum of Twelve in this dis-
pensation. Their names, as then selected, are: Lyman E.
Johnson, Brigham Young, Heber C. Kimball, Orson Hyde,
David W. Patten, Luke S. Johnson, William E. M'Lellin,
John F. Boynton, Orson Pratt, William Smith, Thomas B.
Marsh, and Parley P. Pratt. The first three were ordained
at this meeting by the three witnesses to the book of Mor-
mon, their ordination and blessing being confirmed immedi-
ately afterwards by the First Presidency. On the following
day, being a continuation of the conference, the next six
members of the quorum were ordained; on the 21st, Parley
P. Pratt ; and on the 26th David W. Patten and Orson Pratt.
Subsequently, this first quorum was rearranged, the oldest
being given the first place, and so on down to the youngest.
The list then stood : Thomas B. Marsh, David W. Patten,
Brigham Young, Heber C. Kimball, Orson Hyde, William
E. M'Lellin, Parley P. Pratt, Luke S. Johnson, William
Smith, Orson Pratt, John P. Boynton, and Lyman E. John-
son. On the 4th of May they left Kirtland on their first
mission.
All these men were chosen from those who went up, in
Zion's Camp, to Missouri, after the expulsion of the Saints
from Jackson county. Indeed, one of the main objects the
Lord had in this movement was to furnish an opportunity to
try the integrity of the brethren. At the meeting held after
this Joseph, in his address before the elders, said that God
"could not organize His Kingdom with twelve men to open
the gospel door to the nations of the earth, unless he took
them from a body of men who had offered their lives, and
who had made as great a sacrifice as did Abraham."
Oliver Cowdery at this time gave the twelve a charge,
IN SPIRIT AND IN TRUTH 199
including what Parley P. Pratt calls the "Oath and Covenant
of Apostleship." He told them that he and the other breth-
ren, ever since the Lord had made it known that there should
be Twelve Apostles, had looked forward prayerfully to the
day when this promise should be fulfilled. Since the Apos-
tles were Special Witnesses, he declared, they should never
cease striving till they had seen God face to face. He pre-
dicted their rejection by men, but they should not lose heart
on that account. The world must be warned, and if they re-
fused to perform their full duty, others would take up the
labor, and they should lose their crowns. Their faith must
be even like that of Enoch and the Brother of Jared. Tak-
ing each one of the twelve by the hand, he said: "Do you
with full purpose of heart take part in this ministry, to pro-
claim the gospel with all diligence, with these your brethren,
according to the tenor and intent of the charge you have
received?" And each answered that he did.
This quorum of apostles thus organized, is the second
quorum in the Church. As we have seen, they are called
"special witnesses of the name of Christ in all the world;
thus differing from other officers in the Church in the duties
of their calling. And they form a quorum, equal in author-
ity and power to the three Presidents," that is, the First
Presidency of the Church. They open the door of the gos-
pel to all nations. Thus Heber C. Kimball and Orson Hyde
opened the British mission ; John Taylor, the French ;
Lorenzo Snow, the Swiss ; Erastus Snow, the Scandinavian ;
and Heber J. Grant, the Japanese.
Up to the present time (1905), forty-four persons have
held a standing in the quorum of the Twelve in this dispen-
sation. Of this number, eleven have been expelled from the
quorum, all but three before the Church had come West in
1847. The quorum as at present constituted is : Francis M.
Lyman, John Henry Smith, Heber J. Grant, Rudger Claw-
200 ONE HUNDRED YEARS OF MORMONISM
son, Reed Smoot, Hyruiri M. Smith, George Albert Smith,
Charles W. Penrose, George F. Richards, Orson F. Whit-
ney, David O. McKay, and Antony W. Ivins.
Not long after this organization of the Twelve, the first
quorum of Seventy in this dispensation was organized. On
the same occasion that the Prophet informed Elders Brig-
ham and Joseph Young of the purpose to organize a quorum
of Apostles, he made known that Seventies should also be
chosen. And "the Lord," he said, turning to Joseph, "has
made you a president of the Seventies." It had been very
generally known by the Saints from the beginning that at
some time in the future Twelve Apostles would be chosen,
for as early as June, 1829, the Lord had so declared to Jos-
eph ; but no such revelation had been made public with re-
spect to the Seventies. Hence it is not surprising that it
"'caused these brethren to marvel."
"On the 28th of February," says the Prophet's journal,
"the Church in council assembled, commenced selecting in-
dividuals to be Seventies, from the number of those who
went up to Zion with me in the Camp." Seventy persons
were chosen, seven of whom were designated as presidents.
The names of these latter were: Joseph Young, Levi W.
Hancock, James Foster, Daniel S. Miles, Josiah Butterfield,
Salmon Gee, and John Gaylord.
It never seems to have been the intention to limit this
class of organizations to one single quorum, nor, indeed, to
any particular number of quorums ; for the Prophet, scarce-
ly a month after the formation of the quorum, said at a
meeting, the minutes of which are now in the Church histor-
ian's office in the handwriting of William E. M'Lellin : "If
the first Seventy are all employed, and there is a call for more
laborers, it will be the duty of the seven presidents of the
first Seventy to call and ordain other Seventy and send them
forth to labor in the vineyard, until, if needs be, thev set
IN SPIRIT AND IN TRUTH 201
apart seven times seventy, and even until there are one hun-
dred and forty-four thousand thus set apart for the minis-
try." According to this there could be more than two thou-
sand quorums ; and even this large number does not appear
from the spirit of the statement made by the Prophet to be
given as a limit, but simply as an indication of the immense
force of the foreign ministry — a figure of speech, in fact, by
which the definite is placed for the indefinite.
This is the third quorum of the Church in order of au-
thority. Like the Twelve Apostles, the Seventies are called
"to be special witnesses unto the Gentiles and in all the
world," always, however, under the direction of the Twelve.
They thus, with the apostles, constitute the standing foreign
ministry of the Church. "And they form a quorum equal in
authority to that of the twelve special witnesses or apostles."
Their duties, both in this and in the Christian dispensation,
are much the same as those required of the Twelve. The
First Seven Presidents of Seventy at present (1905) are:
Seymour B. Young, B. H. Roberts, George Reynolds, Jon-
athan G. Kimball, Rulon S. Wells, Joseph W. McMurrin,
and James H. Hart.
"In all other quorums of the high Priesthood," says
Elder Roberts in a foot-note to the History of the Church
( Vol. II., pp. 202, 204), "excepting the Twelve, the presi-
dency consists of a president and two counselors, but the pres-
idency of the quorum of Seventy consists of seven presi-
dents, equal in authority. For the sake of order, however,
precedence is recognized in seniority of ordination ; that is,
the senior president by ordination — not of age — presides in
the council, and over the quorum ; and in the event of his
absence, then the next senior president by ordination has the
right of initiative and presides, and so on down the line of
presidents. The order established in the Church for the
work of the foreign ministry is for Elders to travel two and
202 ONE HUNDRED YEARS OF MORMONISM
two. This doubtless for the reason that the Lord would es-
tablish his work by the mouths of two witnesses at least, to
say nothing of the pleasure that would be derived from the
companionship subsisting between two Elders while travel-
ing among strangers, and even among enemies. A quorum
of Seventy, if sent out into the world as a body, is capable of
realizing all the advantages conceivable from organization.
It can be broken up into just seven groups of ten members ;
with each group would be a president ; these groups can be
sub-divided into five pairs, who can scatter out into various
neighborhoods, occasionally meet in conference with the
group of ten to which the respective pairs belonged, and at
regular intervals, the several groups could be called together
for quorum conference. Thus a quorum of Seventy can be
a veritable flying column, making proclamation of the gos-
pel, the like of which is to be found nowhere outside the
Church of Christ."
The House of the Lord.
The Latter-day Saints have always been a great temple-
building people — not of mere houses of worship, but holier
places, where the most sacred ordinances of the gospel may
be administered. In this respect, they are much like the an-
cient Jews and the Nephites.
The first temple built by the Saints in this Dispensation
was at Kirtland. In December, 1832, the Lord had said in a
revelation (section 88, verse 119) through the Prophet:
"Establish a house, even a house of prayer, a house of fast-
ing, a house of faith, a house of learning, a house of glory, a
house of order, a house of God." Nearly six months later
another revelation (section 95) was given in which the
Saints were reproved for not having "considered the great
commandment that I have given unto you concerning the
building of mine house." Under date of June 1st, the
IN SPIRIT AND IN TRUTH 203
Prophet speaks of the interest of the people in the proposed
building "continuing to increase," and of the "great prepara-
tions" that were making to erect the house of the Lord.
Previously to this last date, however, a meeting of high
priests had been held at Kirtland in which the matter was
considered, and a committee of three — Hyrum Smith, Jared
Carter and Reynolds Cahoon — was appointed to obtain sub-
scriptions. A call for means, issued by this committee, was
responded to very generously by the Saints, both at Kirtland
and at Zion. Another conference of the high priests, held
on June 6th, instructed the committee to proceed immedi-
ately to make arrangements for building material. The
corner stones were laid on July 23 — the very day on which
the Saints in Missouri were preparing to leave Jackson coun-
ty— and the building was completed in March, 1836. In all,
the cost was about seventy-five thousand dollars.
The erection of such a building was a gigantic undertak-
ing for the Saints at that time. Most of them were poor:
indeed, nearly all of them were. Heber C. Kimball, in
speaking of these days, says: "The Church was in a state
of poverty and distress, in consequence of which it appeared
almost impossible that the commandments [so far as related
to the building of the temple] could be fulfilled." But the
faith of the Saints was great, and they erected the house of
the Lord ; they were willing to make any sacrifice for the
gospel. The giving of means to any religious enterprise
when these are needed for personal requirements, is one of
the severest tests of faith. And these people, when thus
tried, were not found wanting.
But aside from this poverty, they were subjected to con-
stant annoyance from their enemies, during the progress
of the work on the temple. Elder Kimball, in the sentence
following the one we have just quoted, declares : "Our ene-
mies were raging and threatening destruction upon us, and
204 ONE HUNDRED YEARS OF MORMONISM
we had to guard ourselves night after night, and for weeks
were not permitted to take off our clothes, and were obliged
to lay with our fire-locks in our arms." These things are
testified to also by Eliza R. Snow, who was a resident of
Kirtland all through these days. Had they not thus pro-
tected the building, the walls which they had put up during
the day would have been torn down during the night. But
notwithstanding their poverty and distress, they completed
the structure whch had been planned by the Lord himself,
thus exhibiting to all men the toil and sacrifice and priva-
tion which they were willing to endure for the truth, and
sanctifying' that truth by their devotion and superhuman
exertions.
This famous building has often been described. It stood
upon the most elevated spot of ground in the neighborhood,
a solemn and imposing guardian of that part of northern
Ohio which borders on the Lake. The dimensions on the
outside were: length, eighty feet; width, sixty feet; height
to the square, fifty feet. A tower one hundred and ten feet
high surmounted the whole. The material of which it was
constructed was stone and brick. There were four vestries
in front, and five rooms in the attic. In the centre of the
main hall stood four pulpits, one above another, the seats
extending from north to south. Those on the west were to
be occupied by the presiding officers 01 the Melchizedek
priesthood; those on the east, by the Aaronic. Each pulpit
was separable from the others by "curtains of white painted
canvas, which might be let down and drawn up at pleasure."
The four corners were to be occupied by the four divisions
of the choir, seated in elevated pews. The room might be
made into four, each with a pulpit and a choir, by drawing
curtains intersecting at right angles, so that four meetings
could be held simultaneously without mutual disturbance.
This peculiar arrangement of the ground-floor, says Eliza R.
IN SPIRIT AND IN TRUTH 205
Snow, from whose writings wc have taken the above details,
"made it more than ordinarily impressive, so much so that a
sense of awe seemed to rest upon all who entered ; not only
the Saints, but strangers also manifested a high degree of
reverential feeling." Well might these self-sacrificing and
devoted people feel proud of their sacred temple.
The dedicatory services and the blessings received at the
time and also afterwards on several occasions were of such a
glorious character as to make the Saints forget their diffi-
culties or to regard them as incomparably trifling.
At about seven o'clock on Sunday morning, March 27th,
1836. the people began to assemble for the dedication. This
was an hour before the doors were open, so eager were the
Saints to gain admittance. At eight o'clock the doors of
the temple were thrown open, and Presidents Smith, Rigdon,
and Cowdery seated the congregation as they entered. Be-
tween nine and ten hundred were comfortable seated, and
there were hundreds yet outside. These latter repaired to an
adjacent school-house for the purpose of conducting other
services. "I felt to regret," says the Prophet, in his journal,
with quiet tenderness and sympathy, "that any of my breth-
ren and sisters should be deprived of the meeting."
The assembly inside the temple was arranged in the most
orderly manner, the priesthood occupying their places each
according to his office, and the lay members in parts of the
house allotted to them. Services began at nine, by the read-
ing of the ninety-sixth and the twenty-fourth Psalm by
President Rigdon, who also offered the opening prayer and
preached the main discourse, taking as a text the twentieth
verse of the eighteenth chapter of Matthew. Joseph was
then sustained as Prophet and seer, by a rising vote, of the
priesthood first, each quorum in its turn, and then of the
whole congregation. An intermission of twenty minutes fol-
lowed. When the services were resumed, the Prophet made
306 ONE HUNDRED YEARS OF MORMONISM
a short address, after which the Presidency of the Church
— Joseph Smith, Sidney Rigdon, and Frederick G. Williams
— were sustained, as also were the Twelve, the Seventies,
the high council, that in Zion as well as that in Kirtland,
the Bishops of Kirtland and Zion, and the presidents of
Elders, Priests, Teachers, and Deacons. The dedicatory
prayer, which had been given the Prophet by revelation (sec.
109), was then offered.
"President Frederick G. Williams," says Joseph, speaking
of that part of the services after the prayer, "arose and
testified that while President Rigdon was making his first
prayer, an angel entered the window and took his seat be-
tween Father Smith and himself, and remained there during
the prayer. President David Whimer also saw angels in
the house. President Hyrum Smith made some appropriate
remarks congratulating those who had endured so many
toils and privations to build the house. President Rigdon
then made a few appropriate closing remarks, and a short
prayer, at the close of which we sealed the proceedings of
the day by shouting hosanna, hosanna, hosanna, to God
and the Lamb, three times, sealing it each time with amen,
amen, and amen. President Brigham Young gave a short
address in tongues, and David W. Patten interpreted, and
gave a short exhortation in tongues himself, after which I
blessed the congregation in the name of the Lord." Then
the assembly dispersed, having been there till past four
o'clock in the afternoon, and "having manifested." adds the
Prophet, "the most quiet demeanor during the whole exer-
cise."
In the evening the quorums of the priesthood met, to
the number of more than four hundred, for instruction in
the ordinances of washing of feet, practiced by the Savior
and his apostles. "Brother George A. Smith," we are in-
formed by the Prophet's history, "arose and began to
IN SPIRIT AND IN TRUTH 207
prophesy, when a noise was heard like the sound of a rush-
ing mighty wind, which filled the Temple, and all the con-
gregation simultaneously arose, being moved upon by an in-
visible power ; many began to speak in tongues and proph-
esy; others saw glorious visions; and I beheld that the
Temple was filled with angels, which fact I declared to the
congregation. The people of the neighborhood came run-
ning together (hearing an unusual sound within ; and seeing
a bright light like a pillar of fire resting upon the Temple),
and were astonished at what was taking place." It was
eleven o'clock when this meeting was dismissed.
It may be interesting to recall the hymns that were sung
on this occasion and may add to our realization of the details
of the services. The first was one composed by Parley P.
Pratt, beginning: "Ere long the veil will rend in twain."
"O happy souls, who pray," the composition of William W.
Phelps ; "Now let us rejoice in the day of salvation," and
"This earth was once a garden place," by the same author,
were sung at the first sessions, as also "How pleased and
blessed was I" by Watts. After the dedicatory prayer was
offered, that stirring hymn, the composition of Phelps, which
is still sung with great feeling in our meetings, "The Spirit
of God like a fire is burning," was rendered by the choir.
Other Visions in the Temple.
Passing by a great many manifestations of God's power
and goodness in visions, revelations, prophesyings, and
speaking in tongues to the elders and Saints generally in
this sacred house during the next few weeks, we come to
one of the most important visions ever vouchsafed to man,
and one, too, in which the comprehensiveness of the work
of God is strikingly set forth.
On Sunday, April 3d, of this same year, a meeting was
held in the temple. After the administration of the sacra-
208 ONE HUNDRED YEARS OF MORMONISM
merit of the Lord's supper, Joseph with Oliver Cowdery "re-
tired to the pulpit, the veils being dropped," and engaged in
solemn, silent prayer. They saw the Lord Jesus Christ
"standing upon the breastwork of the pulpit, before them.
and under his feet was a paved work of pure gold in color
like amber. His eyes were as a flame of fire, the hair of His
head was white like the pure snow, and His voice was as the
rushing of great waters, even the voice of Jehovah, saying —
I am the first and the last, I am he who liveth, I am he who
was slain, I am your advocate with the Father
I have accepted this house, and my name shall be here, and I
will manifest myself to ray people in mercy in this house.
Yea, I will appear unto my servants, and speak unto them
with mine own voice, if my people will keep my command-
ments, and do not pollute this holy house."
After this vision closed, the heavens were again opened
unto them. Moses appeared and bestowed upon them the
keys of the gathering of Israel from the four parts of the
earth, and the leading of the Ten Tribes from the land of
the north. Then Elias appeared, and committed to their
hands the keys of the dispensation of the gospel of Abra-
ham, saying that in them and in their seed after them should
all generations be blessed. Next Elijah the Prophet, he who
was taken up without tasting death, stood before them, and
delivered to them the keys by which the dead are redeemed
and all the generations of man linked together into one fam-
ily. This was he who should come before "the great and
dreadful day of the Lord" in order that the hearts of the
children might be turned to the fathers and those of the
fathers turned towards the children ; for if it were not so,
"the earth would be smitten with a curse."
Than this message of the Prophet Elijah's one can scarcely
point to anything more luminous upon the general purposes
of God with respect to man. In "the beginning" the earth
IN SPIRIT AND IN TRUTH 2W)
was created and man placed in his probationary sphere.
Since then myriads of men have lived and died here. Now,
the gospel was given to save man from sin. But how many
of these have received, or even heard of, the divine work?
Comparatively few. According to the highest estimate,
counting the Christian people as being in possession of the
law of the Lord, only a trifle over thirty-one per cent, have
obeyed the gospel. What will become of the countless hosts
who have not heard and believed? Christianity has no
answer. The most charitable view of the situation leaves
the great majority of the race of man — God's creatures —
without salvation. In other words, man by a single thought-
less act — the fall — has frustrated the whole schemes of sal-
vation as devised by the great Jehovah ; for Christ, as in-
terpreted by modern religions, will miss the larger portion
of the human family. What a comment, this, upon the wis-
dom, foresight, and justice, not to speak of the mercy, of
the Almighty Father of men!
"Mormonism" reasons differently, and it does so in view
of this vision of Elijah's. All men will be judged by the law
of Christ in the gospel — there is no other. But in order to be
punished or rewarded according to this law, obviously they
must hear it and have their free agency to receive or reject
it as the guide of their lives, whether here or hereafter. How
can every man hear the word, when so many of them have
died without hearing it? The spirit and the body are the
soul of man. This spirit is the immortal part ; that part,
namely, which thinks and feels and wills. At death, which
is merely a separation of the body from the spirit, this eter-
nal part goes into "Paradise," where it will have the law
preached and where, having its free agency, it may adhere to
or refuse the truth. Jesus, for instance, entered Paradise, in
which were the antediluvians to whom Noah preached, and
taught these spirits the same gospel which he had laid down
210 ONE HUNDRED YEARS OF MORMONISM
his life for here, "that they might be judged like men in the
flesh, but live like God in the spirit." But, how are these
persons, supposing they choose to live according to the
higher law, to be saved without some ordinances of the gos-
pel which we are taught here are indispensable to our salva-
tion— such, for example, as baptism? The rites are per-
formed for them by those in the flesh — just as Christ died
for us because we were unable to die efficaciously for our-
selves. The spirits in the world of spirits, then, have the
privilege and the power to accept the gospel there, while
those yet in the flesh perform all the necessary ordinances
for them which they cannot perform for themselves ; and
this is the meaning of Elijah's message to Joseph the
Prophet. Thus God's plan is not, after all, so narrow as to
miss the vast majority of his creatures ; but each will be
saved in the degree of glory that his conduct, influenced by
the atoning blood of Jesus, will merit. A transcendently
sublime and light-radiating thought, which harmonizes all
the contradictions that man has imagined he detected in His
purposes, but that were contraditions only in the interpre-
tations of God's plan given out by an apostate church!
CHAPTER VII
THE PLACE OF THE JUGMENT SEAT
A Peaceful Exodus.
Their resources for the redemption of Zion having been ex-
hausted, the Missouri Saints now began to look about them
for a new home. Under ordinary conditions, they would
have little call, as home-seekers, to look beyond the limits
of this northern county ; for at that time its uneven but fer-
tile surface of more than four hundred square miles was
sparsely inhabited and would have afforded ample accom-
modations for the entire body of "Mormons" both here and
in Ohio. But the Saints were not in Clay county under or-
dinary conditions. They were a peculiar people, poor on the
whole, but not because they lacked industry and enterprise,
with a religion and habits of thought and life extremely ob-
noxious to their neighbors. Besides there was an agreement
between them and their newly-found friends, made at the
time they were expelled from the southern county, that they
would remain there only until they had recovered their
former homes ; and in the event of their failing to do this,
they would move to another place. And nothing in the
conduct of the "Mormons" can be construed as an intention
to violate the terms of this compact. Meanwhile their Jack-
son county foes, with malignant hate singularly relentless,
pursued them into the very precincts of friendship which
they had established with their temporary protectors and
the well-springs of which their enemies now sought to
poison. Hence, by the middle of the year 1836, a general
sentiment against the Saints had been aroused in Clay coun-
ty, and it became necessary for them to find another place of
212 ONE HUNDRED YEARS OF MORMONISM
settlement, after having remained here for about two and a
half years.
It is quite probable that if the "Mormons" had not at
this time indicated their purpose of leaving, and if, more-
over, there had not been some honorable men here to guide
public sentiment — something which had been woefully lack-
ing in Jackson county — they would have been again forc-
ibly expelled. At a meeting held in June, 1834, at Liberty,
for the purpose of arbitrating the differences between the
Saints and their Jackson enemies, one Samuel Owens made
an inflammatory address against the exiles, to which, how-
ever, General Doniphan replied counseling peace. A reverend
gentleman, also, by the name of Riley, a Baptist preacher,
declared that the "Mormons" had lived in Clay county long
enough, and that they "must either clear out, or be cleared
out" Whereupon, the chairman of the meeting, Mr. Thur-
man, said:
"Let us be republicans, let us honor our country, and
not disgrace it like Jackson county. For God's sake don't
disfranchise the Mormons. They are better citizens than
many of the old inhabitants."
"That's a fact," shouted General Doniphan, jumping to
his feet ; "and as the Mormons have armed themselves," he
continued in reference to Zion's camp which was then on the
way to Missouri, "if they don't fight they are cowards."
The meeting broke up without accomplishing anything.
Another meeting was held at the same place in June, 1836,
at which a report was adopted demanding the fulfillment of
the pledge which the "Mormons" had given when they came,
to leave the county "whenever a respectable portion of the
citizens should request it." The document made the usual
objections to the new religionists : They had such a differ-
ent faith from other people ; "they were eastern men, whose
manners, habits, customs, and even dialect were essentially
THE PLACE OF THE JUDGMENT SEAT. 213
different from [those of] the Missourians ;" they were non-
slave holders ; and, besides, it was commonly reported that
they held constant communication with the Indians. "We do
not vouch for the correctness of these statements," continued
the report, "but whether they are true or false, the effect has
been the same in exciting our community." It was therefore
unanimously resolved, that "unless the people commonly
called Mormons will agree to stop immediately the immigra-
tion of their people to this country, and take measures to re-
move themselves from it, a civil war is inevitable." The report
went on to say : "We do not contend that we have the least
right under the Constitution and laws of the country, to ex-
pel them by force. But we would indeed be blind, if we did
not foresee that the first blow that is struck at this moment
of deep excitement must and will speedily involve every in-
dividual in war, bearing ruin, woe, and desolation in its
course. It matters but little how, where or by whom the war
may begin, when the work of destruction commences, we
must all be borne onward by the storm, or crushed beneath
its fury."
On the first of July following, the Saints held a mass
meeting, at which they formed a reply to the report adopted
at the non-"Mormon" meeting. They expressed their ap-
preciation of the kindness they had received at the hands of
the Clay county inhabitants, but denied specifically every
charge made against them in the report. They had never
been disposed to interfere with slavery, and had always held
themselves as ready as any one to defend the country from
Indian attacks. "For the sake of friendship," continued
their answer, "and to be in a covenant of peace with the
citizens of Clay county, and they to be in a covenant of peace
with us, notwithstanding the necessary loss of property and
expense we incur in moving, we comply with the requisitions
of their resolutions in leaving the county of Clay and that we
214 ONE HUNDRED YEARS OF MORMONISM
will use our exertions to have the Church do the same."
In striking- contrast with the conduct of the people of
Jackson county after an almost similar agreement, the inhab-
itants of Clay, through their committee, tendered the mi-
grating saints any assistance which was in their power to
give. They would help them to select a suitable location,
they would recommend them to the generous treatment of
counties adjacent to that in which they should settle, and
they would render them any material aid they could. Ac-
cordingly, two persons from each township were appointed to
raise means by subscription to aid such of the "Mormons" as
might be in need of assistance. As soon as possible after
this agreement, the Saints began to make preparations to
leave the county. The first companies moved in September,
and by the following spring almost no Saints were to be
found in Clay.
The New Home.
Immediately to the north-east of Clay county was a wild and
practically uninhabited prairie, whose wooded streams af-
forded ample haunts for droves of elk and other wild game
At this time it was part of Ray county, which had been cre-
ated in 1820. Bee-hunters and Indians were then almost the
only human beings to be found there, for scarcely half a
dozen men had arisen above the prejudice of the ordinary
Missourian of that day against the prairie lands, and dared
to hazard his prospects by settling in the new county. Nev-
ertheless, it was one of the most favorable parts of Upper
Missouri, not only for its fertility, but also for the variety of
its products.
Already, however, William W. Phelps had looked over
the country and written a description of it to the brethren at
Kirtland. This it was, together with the suggestions of
some of the leading men in Clay county, that first induced
THE PLACE OF THE JUDGMENT SEAT 215
the '"Mormon" exiles to think of it as a desirable home.
Further deliberation on the subject had revealed its really
inviting prospects. The hitherto vexatious Gentile would
not be likely to disturb them here, for the prairie was uni-
versally looked upon as too cold in the winter and too hot
in the summer for comfortable living; and as there were
only a few settlers in the whole of that county, they would
be alone. They could have a county of their own ; they
would have their own officials, and no one would disturb, or
be disturbed by, their isolation. The Saints were therefore
perfectly satisfied, and the Gentiles looked upon this plan
as the only solution of the "Mormon" problem.
In December, 1836, the county of Caldwell was created,
and at the same time that of Daviess just north of it, both
out of what had been Ray County. The former was named
for an Indian scout, Matthew Caldwell, a friend of General
Doniphan's father ; and the latter for Col. Joseph H. Daviess,
also an acquaintance of Mr. Doniphan's. This friendly Gen-
eral and former attorney for the "Mormons" introduced
into the legislature the bill organizing these two counties,
which was passed without much opposition. The duty of
choosing a seat for each county was assigned to Joseph
Baxter and Cornelius Gillium, the former of Clinton, the
latter of Ray. It was not the intention, as some have tried to
m?.ke out, that no Gentiles should settle there, though it was
rather doubtful if many, under the circumstances, would do
so. Nor was there any agreement, either expressed or
implied, between the "Mormons" and the non-"Mormons"
in the country that the former would not settle in any other
county without first obtaining the consent of the inhabitants
already there.
So the Saints entered upon their task of home making
with great energy and enthusiasm. It was not long, there-
fore, till this section of Upper Missouri, under the well-
216 OXE HUNDRED YEARS OF MORMON ISM
organized efforts of the "Mormon" settlers, assumed an as-
pect of activity and progress of which much older communi-
ties might be justly proud. The people established them-
selves, at first, chiefly along Shoal creek, a tributary of the
Grand; but subsequently they pushed out into different
parts of Caldwell county. They eventually made settlements
in Daviess county and in Carroll county, just north of the
Missouri near the junction of the Grand with this river.
The principal town in the former county was Adam-ondi-
Ahman, of which we shall say more in another section ; in
the latter county the settlement was named De Witt. Some
of the Saints found homes at Millport and Gallatin, both in
Daviess county. But the chief town, as also the county seat
of Caldwell, was Far West. Mills were constructed, stores
and schools established, and large parts of the country thus
settled thickly studded with private dwellings. Most of the
people, of course, were poor, in consequence very largely of
the mobbings to which they had submitted, and many of
them were compelled to seek temporary employment in other
counties in order to support their families. But they all
looked forward hopefully to a prosperous supremacy in the
vicinity of the place where Adam dwelt.
Far West.
The city of Far West became at once the principal settlement
of the "Mormon" community, the county seat of the new
county, and the headquarters of the Church. It was situated
on Shoal Creek north-west of what is now Kingston,
the present county seat of Caldwell. "Let the city, Far
West," said the Lord in a revelation (section 115) given the
Prophet in April, 1838, "be a holy and consecrated land unto
me, for the ground upon which thou standest is holy." We
shall see presently why this was so. The idea which con-
trolled in laying out the town was doubtless a suggestion
THE PLACE OF THE JUDGMENT SEAT 217
from the plat for the city in Zion, in Jackson county. Orig-
inally it was one square mile in extent, but was later extend-
ed to two. In the center was set apart a large public square
approachable by four streets, one hundred and thirty-two
feet wide, running to it from the cardinal points of the com-
pass. The streets crossed one another at right angles, and all
of them except these four main roads were eighty-two and
one half feet in width. The blocks thus created contained
four acres The growth of the town was naturally very
rapid. By the middle of 1838 there were one hundred and
fifty private dwellings, seven stores, six blacksmith shops,
two hotels, and a printing house prepared to issue a Church
periodical. An attempt had been made to have established
there a saloon, but the idea was quickly nipped in the
bud at a meeting of the high council. The houses at first
were log cabins, but later frame buildings made their appear-
ance. It is worth noting that the first public building
erected in the city was a school house, which, for a time, was
used also for court house, town hall, and church.
In the revelation from which we have just quoted (section
115) the Lord commanded the Saints to build a temple "that
they might worship him." A beginning was to be made on
the 4th of July, 1838, work was to go on gradually without
involving the Church authorities in debt until, "from the
corner stone to the top thereof, there should not anything
remain unfinished." We shall have more to say hereafter on
this subject.
Adam-ondi-Ahman.
In May, 1838, about three months after the arrival of the
Prophet Joseph at Far West, he and a number of the breth-
ren journeyed northward from the city, for the purpose of
inspecting the country with a view to establishing settle-
ments between there and Tower Hill in Daviess countv
218 ONE HUNDRED YEARS OF MORMONISM
twenty-five or thirty miles distant. Lyman Wight, it seems,
and a few others had already found themselves a home
at Tower Hill and vicinity, on the Grand. Passing Wight's
house — which, by the way is still standing — Joseph with
Sidney Rigdon and George W. Robinson ascended the river
for about half a mile. Here they found a deep bend in the
stream in which was a high ridge rising abruptly from the
banks at the point of the curve, with another ridge just north
of, and parallel with it, leaving a valley between varying in
width from fifty to a hundred yards. The name given to
this first elevation was Spring Hill, but Joseph changed the
name to Adam-ondi-Ahman, having been instructed of the
Lord concerning the significance of this place.
Diahman, as it was commonly known to the Saints of
that day, is a sacred spot by reason of the past as well as of
the future. "Three years previous to the death of Adam,"
the Lord had declared to Joseph as early as March, 1838, in
a revelation (section 107) on the priesthood, "he called Seth,
Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah,
who were all High Priests, with the residue of his posterity
who were righteous, into the valley of Adam-ondi-Ahman,
and there bestowed upon them his last blessing. And the Lord
appeared unto them, and they rose up and blessed Adam, and
called him Michael, the Prince, the Archangel. And the
Lord administered comfort unto Adam, and said unto him,
I have set thee to be at the head — a multitude of nations
shall come of thee, and thou art a prince over them forever.
And Adam stood up in the midst of the congregation, and
notwithstanding he was bowed down with age, being full of
the Holy Ghost, predicted whatsoever should befall his pos-
terity unto the latest generation." So much for the past ;
the future is still more important and striking. Adam-ondi-
Ahman, according to another revelation (section 116) given
on this very occasion that the Prophet viewed the spot, "is the
THE PLACE OF THE JUDGMENT SEAT 219
place where Adam shall come to visit his people, or the An-
cient of Days sit," to judge mankind. This imposing scene
of the judgment seat is described by Daniel the prophet in
these lofty strains: "I beheld till the thrones were cast
down, and the Ancient of Days did sit, whose garment was
white as snow and the hair of his head like the pure wool.
His throne was like the fiery flame, and his wheels a burning
fire. A fiery stream issued and came forth from before him.
Thousand thousands ministered unto him, and ten thousand
times ten thousand stood before him. The judgment was
set, and the books were opened And there
was given him dominion, and glory, a kingdom, that all
people, nations, and languages, should serve him. His do-
minion is an everlasting dominion, which shall not pass
away, and his kingdom that which shall not be destroyed."
Returning to Tower Hill, the Prophet called a council
of the brethren "to know whether it was wisdom to go im-
mediately into the north country, or tarry hereabout, to se-
cure land on Grand river." They decided that they would
endeavor to occupy the land between Diahman and Far
West. And the company returned home.
In June following a stake organization was effected at
Diahman with John Smith as president and Reynolds Ca-
hoon and Lyman Wight as counselors. A high council was
also chosen and organized. Subsequently a company of be-
tween five and six hundred Saints from Kirtland located here
in a body, so that there grew upon this sacred ground con-
siderable of a population.
Some Needful Pruning.
Unfortunately, at this time when the Church was in a critical
state, just recovering from the effects of persecution, both
at Kirtland and at Missouri, and also of settling in a new
country, and just as it was about to enter upon another and
220 ONE HUNDRED YEARS OF MORMONISM
more critical stage of its career, there occurred the largest
and most singular apostasy of prominent men in its entire
history. Of the falling away that occurred in Ohio we
shall speak in another chapter. We are concerned at present
only with that which took place at Far West. The presi-
dency of the Church in Missouri, two of the three special
witnesses, and three of the twelve apostles were excommuni-
cated from the Church in Missouri alone during this period.
For some time, David Whitmer, John Whitmer, and
William W. Phelps, had been acting as the presidency of the
Missouri Saints. But they had not given satisfaction in this
capacity either to the other prominent brethren there — some
of whom were apostles — or to the Saints generally. In Feb-
ruary, 1838, they were summoned to appear before a council
of the priesthood, which they refused, however, to do, on
the grounds that, being a local organization, it had no right
to try a presidency of the Church, who should be tried in-
stead by the presiding bishopric of the Church. This was.
of course, a misapprehension of their position, for theirs also
was a local office ; hence this council had a perfect right to
proceed as it did in the case. This body of priesthood, after
careful deliberation on the subject, decided that W. W.
Phelps and John Whitmer were in transgression. Afterwards
when they showed no disposition to repent, but persisted in
their wrongdoing, they were cut off the Church. Phelps re-
turned to the Church while the Saints occupied Nauvoo and
subsequently came to Utah ; Whitmer died outside the fold.
In April, of this same year, Elder Seymour Brunson pre-
ferred nine charges against Oliver Cowdery, six of which
were sustained by the high council which tried the case April
11th. The charges that were sustained are as follows : "(1)
Persecuting the brethren by urging on vexatious law suits
against them, and thus distressing the innocent ; (2) seeking
to destroy the character of President Joseph Smith, Jun., by
THE PLACE OF THE JUDGMENT SEAT 221
falsely insinuating that he was guilty of adultery: (3)
treating the Church with contempt by not attending meet-
ings; (4) leaving his calling to which God had appointed
him, for the sake of filthy lucre, and turning to the practice
of law; (5) disgracing the Church by being connected in
the bogus business, as common report says; and (6) dis-
honestly retaining notes after they had been paid." The other
three charges concerned temporal matters. Oliver wrote the
council a letter, in which he chose, for some reason, to an-
swer the charges that they had dismissed, without referring
to the others except to say that he "laid them carefully
away." He therefore asked "to withdraw from a society
assuming" to control his temporal affairs. "I beg you sir,"
he concluded, "to take no view of the foregoing remarks,
other than my belief in the outward government of the
Church. I do not charge you, or any other person who dif-
fers with me on these points, of not being sincere, but such
difference does exist, which I sincerely regret." And his
name was erased from the books. Later, while the Saints
were on their way to the West, Cowdery returned to the
Church, dying shortly afterwards.
Next came David Whitmer. The charges lodged against
him were: "(1) Not observing the word of wisdom; (2)
unchristianlike conduct in neglecting to attend meetings,
in uniting with and possessing the same spirit as the dis-
senters ; (3) writing letters to the dissenters in Kirtland un-
favorable to the cause, and to the character of Joseph Smith,
Tun. ; (4) neglecting the duties of his calling, and separat-
ing himself from the Church, while he had a name among
us; and (5) signing himself 'President of the Church of
Christ' in an insulting letter to the high council after he had
been cut off from the Presidency." These charges, how-
ever, were not discussed at the meeting of the council, which
was held April 13th, for the reason that David wrote them a
222 ONE HUNDRED YEARS OF MORMON ISM
letter, in which he refused to "acknowledge the correctness
and legality of those former councils" and declared his in-
tentions to "withdraw from their fellowship and commun-
ion." Acting on this communication, the council decided
that "the charges were sustained, and consequently consid-
ered David Whitmer no longer a member of the Church of
Latter-day Saints." He never rejoined "Mormonism."
It is worthy of notice that neither of these witnesses to
the divinity of the Book of Mormon even hints a denial of
his testimony, nor indeed of any foundational doctrine of
the Church. The real cause of their leaving the organiza-
tion was insubordination to the authority of the priesthood.
David Whitmer always believed that the council which ex-
communicated him was legally incompetent to try the case.
On the same day that Whitmer was cut off the Church,
charges were preferred against Lyman E. Johnson, one of
the apostles. What these were we are not informed. The
council, after reading and discussing them as also a letter re-
ceived from him, excommunicated him from the society. He
died outside the Church.
Later than this — in October, 1838 — when excitement ran
high against the "Mormons" in Missouri, Thomas B. Marsh,
president of the quorum of the twelve apostles, who "had
been lifted up in pride by his exaltation to office and the
revelations of heaven concerning him, until he was ready to
be overthrown by the first adverse wind that should cross his
track," went before a justice of the peace in Ray county and
testified to some of the false charges so frequently repeated
against the Prophet and the Church in those days. I have
heard the Prophet say," he declared among other absurd
things, "that he would yet tread down his enemies,
and walk over their dead bodies ; and * if he was
not let alone, he would be a second Mohammed to this
generation and that he would make it one gore
THE PLACE OF THE JUDGMENT SEAT 223
of blood from the Rocky mountains to the Atlantic
ocean." Orson Hyde, also an apostle, declared, under
affidavit, that "most of the statements in the foregoing
disclosure he knew to be true ; the remainder he believed
to be true." Since these assertions were altogether false and
a misrepresentation of the existing conditions at Far West,
these men were condemned by the Church. Marsh was ex-
communicated and Hyde disfellowshiped. The former,
years afterwards, returned to the Church which he had so
grossly injured and belied, dying at Ogden in obscurity; the
latter, after confession and reparation, was forgiven and re-
stored to his fellowship and to his quorum. It ought to be
added here that President Taylor, who was intimately ac-
quainted with the conditions at Far West and whose integrity
no one will question, declares positively that he knew the
things spoken of in these affidavits to be untrue. "How do
you account for their acts?" he asked, and replying to his
own question, he answered : "Only on the score of the weak-
ness of our common humanity. We were living in troublous
times, and all men's nerves are not proof against such shocks
as we then had to endure."
The National Birthday.
July 4th, 1838, was celebrated at Far West by a procession
and general exercises. It was also the day fixed by a revela-
tion for the laying of the corner stones of the temple on the
public square. The Saints on this day also took occasion
through their orator to declare themselves free "from all
mobs and persecutions."
The Prophet was chosen president of the day; Hyrum
Smith, vice-president ; Sidney Rigdon, orator ; Reynolds Ca-
hood, chief marshal, with George M. Hickle and J. Hunt as
assistants ; and George W. Robinson, clerk. At ten o'clock
the procession began. First came the infantry (State
224 ONE HUNDRED YEARS OF MORMONISM
militia), next the patriarchs of the Church, followed by the
president, vice-president, and orator of the day, the leading
Church officials, the architects, the general public, and the
cavalry. There was abundant music during the march. Ar-
riving at the public square, a circle, with the ladies in front,
was formed round the temple excavations. The corner
stones were then laid according to the usual order in the
Church, after which President Rigdon delivered his ora-
tion.
In view of the bearing which this speech had on subse-
quent events connected with "Mormon" history in Missouri,
and in view also of the criticism which it has elicited from
non-"Mormon" writers, it is proper that we should say
something further on the subject. The address, no doubt,
contained the sentiments of other leading men and the Saints
generally as well as those of the orator; for it appeared in
The Far West, a. periodical published at Liberty, Clay
County, and also issued from the press of the Elders' Journal
in pamphlet form. But expressed in the naturally intemper-
ate diction of Sidney Rigdon on a day when the American
mind involuntarily turns to thoughts of freedom and human
rights, the oration gave great "offense" to the overnice keep-
ers of the Missouri conscience, ever on the alert to grasp at
the slightest occasion that promised to make a "Mormon" an
offender for a word.
And, indeed, this fourth of July speech was full of un-
necessary fire. "Our cheeks," declared the orator, "have
been given to the smiters — our heads to those who have
plucked off the hair. We have not only when smitten on one
cheek turned the other, but we have done it again and again,
until we are wearied of being smitten, and tired of being
trampled upon." He took God and angels to witness that
they would suffer these things no more without resistance,
and so warned all men. "We will never be the aggressors,"
THE PLACE OF THE JUDGMENT SEAT 225
he went on, "we will infringe on the rights of no people, but
shall stand for our own until death." But the passage that
gave most offense, is this: "The mob that comes on us to
disturb us, it shall be between us and them a war of exter-
mination ; for we will follow them until the last drop of their
blood is spilled, or else they will have to exterminate us, for
we will carry the seat of war to their own houses and their
own families, and one party or the other shall be utterly de-
stroyed." While it would be difficult altogether to justify
the strong language of this address, still the impartial his-
torian will view it in the light of the occasion on which it
was delivered and the sufferings which the Saints had en-
dured, patiently enough, at the hands of violent and unprin-
cipled men in Jackson county, together with the criminal in-
difference of both State and county officials in the matter of
returning them to their homes. But it would mortally
wound the sensitive feelings of our critics if we were to offer
the slightest palliation of so grave a sin, most of all to sug-
gest that the expression of these sentiments by the "Mor-
mons" is less of a crime than the acting out of unspeakably
worse sentiments by the mobs of upper Missouri, legalized
into state troops by the infamous Boggs.
Thus the Saints, augmented every month, during 1837
and 1838, by members of the Church from Ohio, the various
States of the Union, and Canada, set to with joyful labor to
build for themselves a new home, till by the fall of the latter
year nearly the whole body of the Church was located in
Caldwell and Daviess counties, the place of the judgment
seat. But already their energy and rapid progress were be-
ginning to excite suspicion in the hearts of jealous neighbors,
which, united by unscrupulous treachery from within the
Church, was to accomplish untold hardship and privation for
this most unpopular denomination.
CHAPTER VIII
TRAITORS AND FRIENDS
While these things were happening at Far West, events in
the Ohio town were hastening to a crisis. From a spiritual
calm in the bosom of the Church at Kirtland, such as men
have rarely been the recipients of in mortality, the sacred
places of the Saints, by reason of worldliness in several of
the leading brethren, became scenes of turbulence and hate.
The Ascendery of the Temporal.
In November, 1836, there was organized, under the advice
of the Prophet, what was called the "Kirtland Safety So-
ciety"— an institution which was intended by its founder to
be of great benefit to the Saints, but which, owing to the
counsel of men less far-sighted than he, proved the spiritual
undoing of many leading elders and also of the Saints. Its
articles of agreement, drawn up and adopted the following
January, provided for a capital of four million dollars, to be
divided into shares of fifty dollars each. The management
was to consist of thirty-two stockholders, chosen annually,
who were to meet twice a year. A committee of seven, se-
lected by the "managers" from among themselves, was to
"inquire into and assist in all matters" pertaining to the com-
pany. Oliver Cowdery had already been sent to Philadelphia
to procure plates for the "bank," and Orson Hyde to Colum-
bus, Ohio, with a petition to the legislature for an act of in-
corporation. The latter, however, returned unsuccessful, for
the State law-makers had refused to grant the "Mormons"
banking privileges "which they so freely granted to others."*
'Hist, of the Church, Vol. II., pp. 467, 468.
TRAITORS AND FRIENDS 227
The "bank," nevertheless, did business without a charter, but
the venture proved a failure. Deposits were made ; large
sums of money in notes were floated on too small an actual
capital; unwise counsels, growing out of too meagre a busi-
ness experience, prevailed ; jealousies arose among those
who had the management of the institution. And so it failed
before it got fairly established.
The secret of its downfall, however, was not any nor all
of these things. It was more deep-seated than that. Dur-
ing the two or three years preceding the administration of
President Van Buren there occurred a reckless spirit of spec-
ulation throughout the United States, "which was fostered
and encouraged by excessive banking, and the consequent
expansion of paper currency beyond all the legitimate wants
of the country." The crash came when debts were to be
paid, notes to be collected and paper money redeemed. This
was in 1837. "During the months of March and April of
this year the failures in New York City alone amounted to
over one hundred million dollars. The state of affairs became
so distressing that petitions were sent to the President from
several quarters, and a deputation of merchants and bankers
of New York waited upon him in person" soliciting him to
defer the immediate collection of duties and to call an extra
session of Congress. Bank failures were common through-
the Union, east and west.
In this financial whirlpool the Saints were caught. At
the end of the comparatively immense drain on their means
by the temple, and the situation at Kirtland had been re-
lieved, there succeeded a period of prosperity. Speculation
became rife not only with the lower officers of the Church,
but also with some members of the twelve. Every quorum
of the priesthood was more or less infected. For a time the
people felt themselves rich. They borrowed money to invest
228 ONE HUNDRED YEARS OF MORMON ISM
in business. Mercantile establishments and mills sprang up
on borrowed capital. Farms were bought at high prices.
The desire for fine clothes and fine homes was indulged.
In 1837, the reckoning time came to Kirtland as it came
to the nation at large, and there followed a period of heavy
depression.
Threatened Disintegration.
Meantime, there had grown up bitter jealousies, in the
Church, chiefly out of this financial trouble. Some one had
to be blamed for the downfall of the "Society," and who,
declared some of the bankrupt brethren, so likely as its
founder. Joseph had by this time resigned his office of treas-
urer. On his shoulders, therefore, was shifted the whole
weight of responsibility for its failure. Not mismanagement,
but misappropriation of funds, was the charge that flew from
mouth to mouth among the disgruntled. About this time
Joseph fell sick, and his recovery was for a time despaired of.
This was pointed out by enemies as the judgment of God for
his sins. The cry of "Fallen Prophet!" was everywhere
heard. Men turned npostates on all hands, till the very ex-
istence of the Church was threatened. No one, until the
test came, knew who was his friend. Joseph's life became
unsafe, as well as the lives of those who took his part.
Many there were who, in those days, fell by the wayside.
Frederick G. Williams, Joseph's second counselor in the
Presidency of the Church ; William E. M'Lellin, the two
Johnsons, John F. Boynton, and Parley P. Pratt, all mem-
bers of the quorum of twelve ; Warren Parish, clerk to the
Prophet, and many others, whom it is not important to
name, were among the disaffected. We have already seen
that the movement spread to Missouri, sweeping along in its
current such men as Phelps, David and John Whitmer, and
Oliver Cowdery. Some of these men, seeing their error, re-
TRAITORS AND FRIENDS 229
pented and sought forgiveness. Among these were Parley
P. Pratt, John F. Boynton, and Lyman E. Johnson. The
latter two, however, soon fell back into their old ways and
spirit. Apostle Pratt, when he perceived the light, went to
the Prophet in tears and confessed his errors, and the latler
" frankly forgave and blessed him."
As the apostates contended that Joseph had fallen, it
followed that they supposed themselves the true Church. An
organization was effected. A young woman, living at David
Whitmer's, was prophetess to the new party, and her scribe
was no less a person than Dr. Williams, former counselor to
Joseph. The seceders claimed the temple, and sought by
every means to wrest it out of the possession of the Church
Disputes were frequent between the contending parties in the
very rooms of this sacred edifice where so many glorious
manifestations of the divine presence had occurred. Once
Father Smith was preaching. In the course of his remarks
he cast some reflections upon the conduct of Warren Parish
in relation to the "Safety Society Bank," at which the latter
became highly incensed, although the reflections were per-
fectly just. Parish dragged the old gentleman out of the
pulpit. The aged patriarch appealed to Oliver Cowdery,
who was a justice of the peace. But Oliver retained his seat.
W hereupon William Smith came to the rescue of his father ;
but while he was carrying Parish bodily out of the house.
Boynton sprang forward, with drawn sword, and threatened
Smith's life. So much stronger apparently was the apostate
party that the rest dared not prevent such a scene in the
house of God.
But it was not only from within that the Prophet and
those of his brethren who remained firm to the truth, re-
ceived violence. The non-" Mormon" element in the neigh-
borhood, when they found the Church rent by strife, came
forward to add to the confusion. During the time of the
230 ONE HUNDRED YEARS OF MORMONISM
evident prosperity which we have referred to in connection
with the bank, many of the Saints had become involved
in debt. Wherever, therefore, it was possible for a Gentile
creditor who was under the spell of the apostates, to plant a
suit against a "Mormon" debtor of the opposite party, he
was not slow to do so. In this way whatever property
belonging to the latter was seizable, was soon taken. The
faithful ones were seized on other pretexts than debt. Father
Smith was arrested at the instigation of his one-time friends,
on the trifling charge of performing a marriage ceremony
without a license, and narrowly escaped imprisonment.
So serious an aspect did this opposition take on, from
without and from within the Church, that the Prophet to-
wards the end of the year 1837, considered his life in danger.
So he determined to flee to Missouri. "One evening," says
his mother in her biography of her son, "before finishing his
preparations for the contemplated journey, he sat in council
with the brethren at our house. After giving them direc-
tions as to what he desired them to do, while he was absent
from them, and, as he was about leaving the room, he said.
'Well, brethren, one thing is certain, I shall see you again,
let what will happen, for I have the promise of life five years,
and they cannot kill me until that time is expired.' " That
midnight — it was January, 1838 — he and his family, with
barely enough clothes and bedding and an insufficient amount
of provisions, took their departure from Kirtland for
Missouri, in company with President Rigdon. Joseph
and Sidney rode on horseback. The weather was extremely
cold, and very often they had to sleep in the wagons. For
two hundred miles from Kirtland they were pursued by
their enemies, who had somehow got wind of their escape.
"They frequently crossed our track," declares the Prophet,
"twice they were in the houses where we stopped, once we
tarried all night in the same house with them, with only a
TRAITORS AND FRIENDS 231
partition between us and them ; and heard their oaths and
imprecations, and threats concerning us, if they could catch
us ; and late in the evening they came into our room and ex-
amined us, but decided we were not the men. At other times
we passed them in the streets, and gazed upon them, and
they on us, but they knew us not." At Dublin, Indiana, the
Prophet "sought for a job at cutting and sawing wood to
relieve his necessities." Afterwards a Brother Tomlinson
sold some property and gave Joseph the proceeds — three
hundred dollars — which enabled him to continue his journey
He reached Far West in February, where he was greeted by
warm hearts on every hand.
But the Prophet Joseph, during these gloomy days, had
his defenders. There were men and women at Kirtland
whom nothing could turn against him. They had known
him for years in his private and his public life, and having
no ulterior motive to serve, clung to him with the strongest
cords of attachment. Eagerly would they have given the
final test of friendship, so sure were they of his upright
character and the truth of his prophetic claims.
One of these was Brigham Young. Once, upon discover-
ing a plot to waylay Joseph while the latter was coming
to Kirtland from Monroe, Michigan, Brigham obtained a
carriage, invited William Smith to join him, and went to
meet the Prophet, determined to frustrate the wicked designs
of the apostates. When these three met, Joseph took his
brother's place in the buggy, while William took Joseph's
seat in the stage coach ; and thus through Brother Young's
thoughtful actions was an evil purpose defeated and the
Prophet probably saved from harm. On another occasion
several of the malcontents had met in an upper room of the
temple for the purpose of devising means of displacing the
Prophet Joseph as President of the Church and securing the
office for David Whitmer. Brigham was in attendance. Dur-
232 ONE HUNDRED YEARS OF MORMON ISM.
ing the course of the discussion he rose and, with character-
istic boldness, assured them that Joseph was not a "fallen
prophet," and he knew it. They must not think that they
could destroy the Prophet's character and overturn his di-
vine appointment by slander and vituperation. Their secret
meetings and their plottings would prove their own spiritual
ruin and send them speedily to their doom in hell. One
Jacob Bump, a former pugilist, said excitedly, "How can I
keep my hands off that man?" But the intrepid Brigham
calmly replied that if it would give him any relief he "might
lay them on !" Subsequently, however, so bold did these
men become that Brother Young's life was in peril ; and he
escaped to Missouri. This was before Joseph's departure
for that place.
Another of the Prophet's defenders was the late Presi-
dent John Taylor, then a new convert only recently come
from Canada. He had come to Kirtland to meet Joseph. At
one of the Sunday meetings held in the temple, Warren Par-
rish fiercely denounced the absent Prophet. It was a great
trial for those who retained their integrity to sit there and
have to listen to such abusive language concerning their
leader, and that, too, in the very temple of God. But appar-
ently no one dared to say a word for the Prophet, so sure
was Parrish of a large sympathy in the audience. Nearly all
the leading men who were faithful had fled for safety. Sud-
denly John Taylor, then a comparative stranger, arose and
asked permission to speak, which was granted. He called
attention to the great work which Joseph had done in reveal-
ing truths that the world would never have known otherwise.
"Whence," he asked, "do we get our intelligence, and knowl-
edge of the laws, ordinances and doctrines of the kingdom
of God? Who understood even the first principles of the
doctrines of Christ? Who in the Christian world taught
them? If we, with our learning and intelligence, could not
TRAITORS AND FRIENDS 233
find out the first principles, which was the case with myself
and millions of others, how can we find out the mysteries of
the kingdom? It was Joseph Smith, under the Almighty,
who developed the first principles, and to him we must look
for further instructions. If the spirit which he manifests
does not bring blessings, I am very much afraid that the one
manifested by those who have spoken, will not be very likely
to secure them. The children of Israel, formerly, after see-
ing the power of God manifested in their midst, fell into re-
bellion and idolatry, and there is certainly very great danger
of us doing the same thing."'
In this voice, which was destined to be raised so fre-
quently in later years in defense of the truth, the timid but
true friends of Joseph present at this meeting, recognized a
powerful bulwark for the Prophet and the word of God. At
about the same time. Parley P. Pratt, who had been instru-
mental in the conversion of Taylor, but who was now
"passing through a cloud," approached the latter one day and
would turn him away. But the future President of the
Church was too independent and too thoroughly imbued with
the spirit of the Restoration to be thus moved. He ex-
pressed his surprise that his spiritual father should have so
suddenly changed. "Now, Brother Parley," said this new-
disciple, with a firmness that must have shaken the hitherto
staunch apostle in his mistaken course, "it is not man that I
am following, but the Lord If the work was
true six months ago, it is true today ! if Joseph Smith was
then a prophet, he is now a prophet."
And there were many others, only less conspicuous than
these two, who stood up boldly for Joseph and the truth. "I
was pained on the one hand," said Elder Taylor, in reference
to those evil days, "to witness the hard feelings and severe
expressions of apostates; while on the other, I rejoiced to
see the firmness, faith, integrity, and joy of the faithful."'
234 ONE HUNDRED YEARS OF MORMONISM
The removal of the headquarters of the Church to Mis-
souri was the signal for the abandonment of Kirtland by the
Saints. In July, 1838, a company of more than five hundred
left for the West, "pitching their tents by the way," under
the direction of the quorum of Seventy. They were called
the Kirtland camp, and upon their arrival in Missouri settled
at Adam-ondi-Ahman. After this there were only a few left
at Kirtland, but a small branch existed there as late as 1840.
though it was discontinued in this year. The apostates, how-
ever, must have been numerous ; for afterwards we find
Lyman Wight reconverting about two hundred of them at
Kirtland. The temple, desecrated by apostates and other
enemies of the Church, long lay useless, a silent monument
to the extraordinary scenes that had been witnessed within,
its sacred precincts. It is now in the hands of the so-called
"Reorganized church."
Such were the violent scenes during the Last Days of
Kirtland.
CHAPTER IX
HERALDS OF GRACE
While the Prophet Joseph was standing in the midst of trait-
ors at Kirtland who were waiting eagerly for an opportunity
to strike him down, he had remarked to some faithful breth-
ren: "God has revealed to me that something new must be
done for the salvation of the Church." That something new
proved to be the opening of the British mission — one of the
most important movements in this dispensation.
The "Mormon" Proselyting System.
One of the numerous distinctive features of the Church, and
at the same time one of the most puzzling to an outsider, is
our great missionary organization. As is well known, with
us practically all the male membership of the Church hold the
priesthood, and are therefore preachers, supposed to hold
themselves in readiness to go to the remotest corners of the
earth to proclaim the gospel when called upon by their su-
periors. This of itself is no small deviation from the prevail-
ing custom among Christian sects, of a chosen clergy. But
the most extraordinary thing about the "Mormon" idea is,
that the great burden of expense attached to carrying the
message of peace to the world is borne by the missionaries
themselves individually. This, in parts where they do not
travel "without purse and scrip," generally means several
hundred dollars, sometimes several thousand, not estimating
the amount required by the family at home nor that which
might have been earned during the years spent in the mis-
sionary field. There have been times in the history of "Mor-
236 ONE HUNDRED YEARS OF MORMONISM
monism" when two thousand men have been engaged in
the foreign ministry alone. It is not difficult, therefore, to
see that this is an immense drain on the private financial re-
sources of individual members of the Church. And yet there
is little indication that this is felt ; for there is no more pros-
perous community to be found anywhere than the "Mor-
mons"— these very men who devote so much time and means
to preaching their faith abroad. During his life, an average
Latter-day Saint may fill two or three missions of from two
to five years each. In these days when sanctity itself is
measured in terms of dollars and cents, it is no marvel that
non-"Mormons" are puzzled at what they view a tremen-
dous sacrifice of personal interest.
And yet this immense expenditure of labor and means has
been going on ever since "Mormonism" began. At first.
of course, it was small and limited to the vicinity of Palmyra
and Fayette. But not for long. As soon as converts multi-
plied the male members among these devoted much of their
time to publishing the word. In a surprisingly short period,
the disciples of Joseph Smith might be seen in all the States
of the Union, east and west. Then the work was extended
into Canada and England, into European and Asiatic coun-
tries generally, and into the islands of the sea, till now most
countries of the civilized world have echoed to the voice of
the "Mormon" propagandist.
But this enormous task of warning the world has mean-
time been of incalculable benefit to the Church otherwise
than by increasing its membership. It has been an unfail-
ing source of education to the Saints, both individually and
collectively. No other dictinctive body is as rapidly becom-
ing so cosmopolitan. These thousands of missionaries.
young and old, picked up from every settlement, almost
from every family, and from every walk of life, visit the
various countries of the world: they brush up against all
HERALDS OF GRACE 237
classes of people, view their habits and customs, inspect their
cities, industries, and general civilization, associate intimately
with them in public and private, learn their language, read
their literature, think their thoughts; and then they return
home laden with new ideas, which they scatter with a free
hand in the towns and cities where they live, thus lifting
whole communities to a higher and broader plane of life.
Verily, this latter-day work is a "marvelous work and a
wonder;" for what human wisdom could have devised so
comprehensive and effective a means of proclaiming the pe-
culiar tenets of the religion, and at the same time contribute
so much to the general elevation of the mind?
The first indication of the extensiveness of this mission-
ary system was the labors of Parley P. Pratt in Canada and
of Heber C. Kimball in England.
The Canadian Mission.
One evening, in April, 1836, Apostle Pratt, having retired at
an early hour, was meditating upon his present circumstances
and his future course. He was then living at Kirtland. All
his fellow-apostles had either gone on missions or were
about to go. But he was deeply in debt, not only on
account of the past winter's household expenses, but also,
and especially, on account of a lot which he had pur-
chased and a house which he had bulit on it. While he was
at the point of debating in his mind "whether to go on a mis-
sion or stay at home, and endeavor to sustain his family and
pay his debts," there came an unexpected knock at his door.
He rose and opened it, whereupon Heber C. Kimball and
some other brethren entered. They were filled with the spirit
of prophecy, declares Parley, and blessed him and his wife,
making over their heads some of the most astonishing pre-
dictions. His wife should be healed of a long-standing in-
firmity, and should bear a son, who was to be named Parley.
238 ONE HUNDRED YEARS OF MORMONISM
This was the more extraordinary because, though this couple
had been married ten years no child had come to their home.
Elder Pratt was advised not to "take thought" concerning
his debts, for the Lord would supply him abundantly.
"Thou shalt go to upper Canada," continued the prophetic
blessing, "even the city of Toronto, the capital, and there
thou shalt find a people prepared for the fulness of the gos-
pel, and they shall receive thee, and thou shalt organize the
Church among them, and it shall spread thence into the re-
gions round about, and many shall be brought to a knowl-
edge of the truth and shall be filled with joy; and from the
things growing out of this mission, shall the fulness of the
gospel spread into England, and cause a great work to be
done in that land." This, of course, set Parley's mind at
rest, and he was soon on his way to the city of Toronto.
This was not the first time, however, that "Mormon" mis-
sionaries had visited Canada. Elder Orson Pratt had
preached at Patten, in July. 1833; and the Prophet himself
with Sidney Rigdon, had delivered several discourses at
Mount Pleasant and adjoining towns — about ninety miles
southwest of Toronto — in October of the same year. On this
occasion Joseph had baptized sixteen persons, and there
were others, he says, who believed. At Loborough, also,
there must have been some missionary work done, for we
read in the Prophet's journal, under date of June 29th, 1835,
of a special conference being held by the twenty-five mem-
bers forming the branch there. Six of the apostles — Elders
Patten, Kimball, Orson Pratt, Boynton, and the two John-
sons— Were present on this occasion to instruct the Saints on
points of doctrine concerning which they had desired infor-
mation. But beyond these, and probably one or two other,
isolated instances, it appears that nothing had been done to-
ward opening a regular mission in the Dominion prior to
1836.
HERALDS OF GRACE 239
On reaching Toronto, in Ontario, Parley P. Pratt went
to the home of John Taylor, the same who afterwards be-
came president of the Church, to whom he had been given a
letter of introduction by a person he had met at Hamilton,
just across the lake. But Mr. Taylor received him some-
what coldly. That night he went to a hotel. Next morning
he called on several ministers of different churches, but
he was "refused hospitality," and denied the privilege of
preaching in any of their chapels. He applied to the sheriff
for the court house, but with no better success. "Rather an
unpromising beginning," he thought, "considering the proph-
ecies on my head concerning Toronto." He repaired to a
pine grove just outside of town, where he prayed that the
Lord would open the way, for he had done all he could. Re-
turning to Mr. Taylor's, he put his hand to his baggage,
with a view of leaving a place where he could do no good,
when a Mrs. Walton came in and invited him to stay at her
house. Feeling that this was an answer to his prayer, he
went with her. When this good woman found that the new
preacher believed in signs following faith, she solicited him
to visit a friend of hers who was blind, for the purpose of ad-
ministering to her. Elder Pratt did so, with the result that
the woman's sight was completely restored. Meanwhile he
was meeting people and attending religious services in the
town, but made no appointments to preach.
Now, at Toronto there was a society composed of a num-
ber of persons, men and women, who, having become dis-
satisfied with all the churches, met together twice a week
for the purpose of discussing topics pertaining to religion.
Mr. Taylor and his wife and Mrs. Walton belonged to this
group. One Sunday evening Elder Pratt was invited to
their meeting. On this occasion John Taylor led the discus-
sion by reading the text and commenting upon it, which hap-
pened to be the account of Philip's journey to Samaria.
240 ONE HUNDRED YEARS OF MORMONISM
"Where is our modern Philip?" asked Mr. Taylor; "where
are our preachers today authorized of God to baptize with
water for the remission of sin? Where, moreover, is the
ancient Church with apostles and prophets, inspired of
heaven? Where are the gifts and blessings which Jesus said
should follow the true believer ?" Others present made simi-
lar remarks. Elder Pratt was invited to speak. But he de-
clined owing to the lateness of the hour. An appointment
was made for him. He spoke on the apostasy from the
primitive Church. After this he preached twice to the same
audience, once on the glories of the New Dispensation as pre-
dicted in the Scriptures, and then on the actual fulfillment of
these prophecies in the visions and revelations of our own
day. All the members of the society, except the chairman,
were converted, John Taylor, his wife, and Mrs. Walton
being the first to be baptized.
The wedge of the gospel thus inserted into this body of
independent thinkers cleft in twain the religious sentiment at
Toronto and vicinity for many miles. Mr. Taylor, a man
of considerable education, good standing in the community,
and a former Methodist preacher, was ordained an elder,
and his services were enlisted in the new ministry. At a
town nine miles distant these two elders called on Joseph
Fielding, who, with his two sisters was subsequently bap-
tized, though the young ladies, when the "Mormons" first
came to their home, had escaped to a neighbor's. One of
these afterwards became the wife of Patriarch Hyrum
Smith and the mother of President Joseph F. Smith.
After two months' labor at Toronto, Elder Pratt re-
turned home to Kirtland, for some of his debts were pressing
and he needed a fresh supply of printed matter to circulate
among the people. "I accordingly gave out word," he says,
"at a meeting in Toronto one Sunday evening, that I should
take boat for home next morning. Now all this time I had
HERALDS OF GRACE 241
asked no man for money, nor had I explained my circum-
stances ; however, on shaking hands at the close of the next
meeting, several bank bills were secretly shaken into my
hands, amounting in all to several hundred dollars." On
reaching home, he found his wife entirely healed of all her
ailment. After a short visit he went back to Canada, taking
Mrs. Pratt with him.
The work there increased in a marvelous manner. Num-
bers were added to the Church ; the gifts of the gospel were
manifested on every hand. Soon the labor of visiting and
preaching became too arduous for Elder Pratt, and Apostles
Hyde and Orson Pratt were sent to aid him. A family of
infidels, named Lamphire, whom everyone had given up as
reprobate, were converted. A Mrs. Whitney, living in the
same neighborhood, strangely afflicted with bodily contor-
tions, was immediately healed upon being administered to by
Elder Pratt.
Great interest, not to say excitement, was manifested in
Toronto and adjacent towns. For a time this was added to
by a diversion in the nature of opposition by a Reverend Mr.
Caird, a Scotch preacher, who visited Canada periodically
as a religious reformer. Throughout Ontario this man had
an immense reputation. When, therefore, Elder Pratt, who
was himself a man of rare eloquence and personal magnet-
ism, appeared with his new religion, everybody was anxious
that the two should get together, for they felt that the com-
bat of these giants would be a great source of edification.
Parley went to Kingston, a place about one hundred and
seventy-five miles distant up the lake, where Rev. Caird was
preaching. But the cautious reformer, having heard of the
"Mormon" apostle's fame, could not be induced to debate.
At his public harangues on the latter's creed and people, he
would not let the elder make a reply. Handbills, however,
were circulated, refuting the slanders of the reverend
242 ONE HUNDRED YEARS OF MORMONISM
preacher. He fled to Toronto, where he was followed by the
apostle. Here Elders Hyde and Parley Pratt, securing the
free use of the public hall, preached to immense audiences,
exposing Mr. Caird's pretentions and his assertions con-
cerning the Church. The "Christian" minister's next move
was, therefore, to make a precipitate flight to Scotland,
where, ten years later, Elder Pratt found him "living in
private life and of no notoriety."
We have no means of ascertaining how many converts
were made at this time in the Canadian mission, but we have
reason to believe that the number was very large. There
must have been many hundreds. Subsequently to this, Apos-
tle John E. Page alone baptized more than six hundred per-
ons there. At the time the Saints occupied Caldwell county,
we read of several large companies coming there from
Canada.
Elder Pratt returned home. His wife bore him a son.
whom he named Parley ; but the mother, "when the child
was dressed, and she had looked upon it, ceased to live in the
flesh." There remains only one more item of the remarkable
prophecy uttered upon this apostle's head by Heber C. Kim-
ball, to be fulfilled. But we shall see presently that that, too,
was not to fail.
The English Mission.
"Let my servant Heber go to England to proclaim my gos-
pel, and open the door of salvation to that nation." Such
were the words which the Prophet Joseph whispered into
the ear of Heber C. Kimball, as the latter sat "in front of the
stand, above the sacrament table, on the Melchizedek side of
the temple, in Kirtland," on the evening of June 4th, 1837.
"The thought," says his biographer, Apostle Orson F. Whit-
ney, "was overpowering. He had been surprised at his call to
the apostleship ; now he was overwhelmed. Like Jeremiah he
HERALDS OF GRACE 243
staggered under the weight of his own weakness, exclaiming
in self-humiliation : 'O Lord, I am a man of stammering
tongue, and altogether unfit for such a work ; how car I go
to preach in that land, which is so famed throughout Chris-
tendom for learning, knowledge and piety ; the nursery of
religion; and to a people whose intelligence is proverbial?' "
He begged that Brigham Young might go with him, but the
Prophet had use at home for that stalwart. While his knees
were yet shaking with the weight of responsibility of so
great an undertaking, apostates endeavored to throw dis-
couragement in his way ; but the faithful ones said, "Go and
do as the Prophet has told you, and you shall prosper and be
blessed with power to do a glorious work." Subsequently Or-
son Hyde and Willard Richards — the latter of whom Heber
had prophetically promised long before he ever thought of
going to England that they two should go together — and
Joseph Fielding, late from Canada, were added to the mis-
sion. The Presidency laid their hands upon the chief apostle
and invoked great blessings upon his head. God would make
him mighty to win souls ; angels should bear him up, lest his
feet should slip; and he should be a means of salvation to
thousands.
On the 13th of June, these elders left for the shores of
Britain. On their way they were joined by John Goodson,
Isaac Russell, and John Snyder, from Canada. At New
York City they were compelled to wait till they could obtain
sufficient means to pay their passage over the waters, though
the ship lay at anchor ready to depart. Meantime, they sent
one hundred and eighty copies of Orson Hyde's Timely
Warnings to as many of New York's ministers, and distrib-
uted great numbers throughout the city. At last they ob-
tained the necessary amount — eighteen dollars apiece — to
pay for a berth in the Gar rick. It was now the 1st of July.
After nineteen days' sailing, they entered the Mersey, oppo-
244 ONE HUNDRED YEARS OF MORMON ISM
site Liverpool, and the seven "Mormon" missionaries leaped
ashore, "homeless in a land of homes."
Calling upon the Lord for guidance, they were directed by
the Spirit to go to Preston, thirty-one miles from Liver-
pool. When they reached this place, July 22d, it was elec-
tion day. Queen Victoria had just ascended the throne, and
members of Parliament were to be chosen. An immense
throng paraded the streets, with music, flags, and banners,
shouting and hurrahing. One of the banners floating above
their heads, contained the letters, "Truth will Prevail." As
it approached the place where the Elders were they shouted,
"Amen ! Thanks be to God, Truth will prevail 1" A fitting
reception, this, for the penniless preachers from America
bringing to the British public the pearl of great price.
And here the English mission connects itself with the
Canadian, through the prediction which Elder Kimball had
uttered over the head of Elder Pratt, more than a year be-
fore. Joseph Fielding, Heber's fellow-missionary to Eng-
land, was one of Parley's converts at Toronto. He had rela-
tives in the neighborhood of Preston, to whom, after his
conversion, he wrote concerning the rise of the new Ameri-
can Church. One of these relatives was a Reverend James
Fielding, the minister of Vauxhall chapel in this English
town. So interested had he become in the communications
of his brother respecting the marvelous character of the
Restoration that he advised his congregation to pray that
these inspired prophets might visit them also. This, cer-
tain members of his church had done, and God now con-
descended to answer their prayers; for it is stated that
"many, in dreams and visions, were shown the very men
whom the Lord was about to send into their midst. Heber
C. Kimball, especially, on his arrival in Preston, was recog-
nized by persons who had never until then beheld him in the
flesh." The first evening after the missionaries had reached
HERALDS OF GRACE 245
Preston, they received an invitation to visit the Reverend Mr.
Fielding, which Elders Kimball, Hyde, and Goodson ac-
cepted. Mr. Watson, Fielding's brother-in-law, a minister
from Bedford, was also present at the interview. The next
day being Sunday, the Elders attended the chapel services,
which included a sermon by the pastor. To their surprise,
but in answer to a silent prayer they had offered during the
discourse, the preacher, unsolicited, announced that at 3
o'clock that afternoon some ministers from America would
preach at that place. Apostles Kimball and Hyde spoke to
the audience, which was unusually large. Another appoint-
ment was made for that evening, which was filled by Elders
Goodson and Fielding. Thus was literally fulfilled Apostle
Kimball's diction, for "from the things growing out of that
mission" of Parley P. Pratt's to Canada, "the gospel spread
into England."
At this point Satan, becoming alarmed, sought to frustrate
the work of God, through direct and indirect means. First,
he closed the doors of Vauxhall chapel against the mis-
sionaries. Mr. Fielding, when he found that the preach-
ing of the American elders was likely to lose him his flock,
and therefore his source of temporal gains — for a number
of the congregation had asked for baptism, and many others
believed — informed Elder Kimball that he could have the use
of his meeting-house no longer. He forbade the apostle
to baptize any of his people. But the redoubtable Heber
replied : "They are of age and can act for themselves ; I
shall baptize all who come to me, asking no favors of any
man." Whereat, we are told, "Mr. Fielding trembled as
though he had a chill."
Failing to check the progress of Truth, the Adversary
of Souls resorted to his old devices. About daybreak of
Sunday, July 30th, Isaac Russell came into the room occu-
pied by Elders Kimball and Hyde, and asked them to rebuke
246 ONE HUNDRED YEARS OF MORMONISM
the evil spirits with which he was possessed. They did so,
whereupon Heber was "struck with great force by some in-
visible power, and fell senseless on the floor." Upon recov-
ering, the Lord showed him in vision the hosts of the infer-
nal regions. "We gazed upon them about an hour and a
half (by Willard's watch)," declares Elder Kimball, and his
testimony concerning this extraordinary revelation is cor-
roborated by Orson Hyde. "We were not looking towards
the window, but towards the wall. Space appeared before
us, and we saw the devils coming in legions, with their lead-
ers, who came within a few feet of us. They came towards
us like armies rushing to battle. They appeared to be
men of full stature, possessing every form and feature of
men in the flesh, who were angry and desperate ; and I shall
never forget the vindictive malignity depicted on their coun-
tenances as they looked me in the eye ; and any attempt to
paint the scene which then presented itself, or portray their
malice and enmity, would be vain. I perspired exceedingly,
my clothes becoming as wet as if I had been taken out of the
river. I felt excessive pain, and was in the greatest distress
for some time. I cannot even look back on the scene without
feelings of horror ; yet by it I learned the power of the ad-
versary, his enmity against the servants of God, and got
some understanding of the invisible world. We distinctly
heard those spirits talk and express their wrath and hellish
designs against us. However, the Lord delivered us from
them, and blessed us exceedingly that day." With consid-
erable misgiving as to his own condition at the time, Elder
Kimball, when he got home, asked Joseph the Prophet con-
cerning this vision. "When I heard of it," said the latter,
"it gave me great joy, for I then knew that the work of God
had taken root in that land." That morning at nine o'clock
Apostle Kimball baptized nine persons, George D. Watt be-
ing the first to receive the ordinance. One of these — Sister
HERALDS OF GRACE ^7
Elizabeth Walmsley — was suddenly healed, by the power of
God, of that dread disease, consumption.
The missionaries now separated, Elders Richards and
Goodson going to the city of Bedford, Russell and Snyder,
to Alston, in Cumberland, and Apostles Kimball and Hyde
and Priest Fielding to remain where they were. Not long
after this, Snyder came to Preston and reported that, though
he and Russell had baptized about thirty souls, they had met
with a good deal of opposition. After a few days' visit with
the brethren here, Snyder and Goodson, who had also de-
serted his field of labor, left for their home in America, the
latter pretending that his business there required him to do
so, and taking with him nearly two hundred copies of the
Book of Mormon and Doctrine and Covenants, which he re-
fused either to give or sell to Elder Kimball, though he
burned them before he reached his journey's end. Goodson
had brought about considerable trouble to his companions by
his injudicious methods of preaching; for he administered
"meat" to the new converts, who could barely endure the
"milk of the word." He had turned away the Reverend
Matthews from the truth by reading to him the vision of the
three glories, a thing which Joseph had specifically forbidden
the outgoing missionaries to do. Had it not been for this,
and more or less sickness on the part of Elder Richards,
more good might have been accomplished at Bedford and
vicinity. As it was, two branches of forty members were
"raised up" in the neighborhood.
Meanwhile, the Preston ministry was making phenom-
enal progress. On the evening of their third Sunday in Eng-
land, the elders organized a branch of twenty-seven mem-
bers. They now extended their labors into the villages
adjacent to Preston, where they met with the most amazing
success. Among these small towns, we find Penwortham,
Walkerfold, Thornley, Ribchetser, Chatburn, Clithero, Bar-
248 ONE HUNDRED YEARS OF MORMONISM
she Lees, Waddington, Leyland Moss, Leyland Lane, Ec-
cleston, Hunter's Hill, Euxton, Whittle, Dauber's Lane,
Bamber Bridge, Longton, Southport, Downham, Brumley,
Brampton, Bolton, and Chorley, in all of which branches of
the Church were established.
Of the work done at Wakefield and Chatburn we may
speak more in detail. On August 4th, Elder Kimball had
baptized and confirmed Miss Jenetta Richards, a young
girl of unusual intelligence, the daughter of a minister at
Walkerfold, who had come on a visit to the Walmsley's at
Preston. On her return home, she communicated the facts
concerning the new Church to her father, John Richards,
who forthwith, in fulfillment of the "Mormon" apostle's pre-
diction to Jenetta, extended an invitation to the mission-
aries to preach in his chapel on Sunday evening. Elder
Kimball went to Walkerfold, and was received by a "God
bless you!" from the reverend gentleman. He preached a
touching discourse to a large audience, and, by request,
spoke again on Wednesday evening. Subsequently, all the
younger members of Mr. Richards' congregation, and many
of the older ones, were baptized.
At Chatburn, also, a village near Preston which the
ministers for thirty years past had always avoided as a col-
lection of unteachables, Elder Kimball was successful be-
yond the belief of his fellow-missionaries themselves. There,
standing on a barrel in a great tithing barn, he preached to a
large crowd of eager listeners. "When I concluded," he
says, "I felt some one pulling at my coat, exclaiming
'Maister, Maister!' I turned round and asked what was
wanted. Mrs. Elizabeth Partingon said, 'Please, sir, will
you baptize me?' 'And me?' 'And me?' exclaimed more than
a dozen voices." H« thereupon baptized twenty-five. On
his way to Downham, next morning, he baptized twenty-five
or thirty more. Next night he returned to Chatburn, and
HERALDS OF GRACE 24* '
found that this and other villages adjoining were '"affected
from one end to the other" by his preaching. "Parents
called their children together, spoke to them on the subjects
which he had preached about, and warned them against
swearing and all other evil practices." While passing through
Chatburn on another occasion Brothers Kimball and Field-
ing had been observed by the inhabitants. "The news ran
from house to house, and immediately the noise of their
looms was hushed and the people flocked to their doors to
welcome us and see us pass. More than forty young people
of the place ran to meet us ; some took hold of our mantles
and then of each other's hands ; several having hold of hands
went before us singing the songs of Zion, while their parents
gazed upon the scene with delight, and poured out their
blessings upon our heads, and praised the God of heaven for
sending us to unfold the principles of truth and the plan of
salvation to them. The children continued with us to Down-
ham, a mile distant." A strange love, surely, for whole vil-
lages to show for two Americans whose faces they had
looked upon for the first time only a week before!
Wherever these men of God went, their labors among the
people were sealed by the Holy Spirit in various manifesta-
tions. The sick were healed by the power of the Lord ; the
lame were made to walk ; several consumptives were cured
instantly by the administration of baptism ; devils were re-
buked and expelled in the name of Jesus ; and the gifts of the
gospel were enjoyed in other ways. "Many scores of per-
sons." declares Apostle Kimball, "were healed by our send-
ing a handkerchief to them." Meetings were held in the
"Cockpit," "a large and commodious place, capable of seating
eight hundred persons, and situated in the centre of Pres-
ton." It had once been used for cock-fighting, but had re-
cently been converted into a temperance hall. The arena was
now occupied by the singers; and the place where the judges
250 ONE HUNDRED YEARS OF MORMONISM
had viewed the contentious "roosters'* and awarded the
prizes, was used as a pulpit. Here, at Christmas tide, 1837, a
special conference was held, with three hundred Saints in
attendance. The "word of wisdom" was at this time first
made known to the people, though the example of the elders
in this respect had already promulgated the doctrine. The
spirit of the Lord was poured out upon the elders and Saints
in a remarkable manner.
But all this success had not been won without opposition.
At Walkerfold, some of the young people who had joined
the Church were driven from home by their parents. Some
preachers at Preston, most of whom, it was afterwards
found, were themselves unlicensed, compelled the elders to
take out licenses to preach. The Rev. Robert Aitkin, a
famous reform minister, many of whose disciples had em-
braced the Church, came to Preston and delivered several
philippics against "Mormonism." These, however, the elders
met by reading the thirteenth chapter of First Corinthians
to the Saints at their Sunday evening meeting. In re-
turn for Aitkin's desire and prayer that the Lord would
either drive all the "Mormons" from the coast or smite their
leaders, the apostles advised their flock to pray that God
might touch the heart of this reverend preacher that he
might see the light. During much of this time all kinds of
slanders were circulated concerning the missionaries, chiefly
by the professed teachers of the gospel, who would not face
the elders in open discussion. But this opposition served
only to advertise the work, as indeed it always has done in
the history of "Mormonism ;" for men can do nothing
against, but for the truth.
The missionaries had now been here nearly eight months,
and they determined to leave for America in a few days.
They appointed a conference for the 8th of April, 1838,
and made arrangements to visit the branches which they
HERALDS OF GRACE 251
had established. Elders Richards and Russell now joined
them from their fields of labor. We need not follow the
brethren in their journey from one village to another, ex-
cept to say that their parting with the Saints was a source
of grief to all concerned. The Saints at Chatburn were in-
consolable at the melancholy prospect of seeing Heber's face
no more. The great apostle, too, was borne down by a
weight of sorrow. "When I left them," he says, "my feel-
ings were such as I cannot describe. As I walked down the
street I was followed by numbers ; the doors were crowded
by the inmates of the houses to bid me farewell, who could
only give vent to their grief in sobs and broken accents.
While contemplating this scene I was constrained to take
off my hat, for I felt as if the place was holy ground. The
Spirit of the Lord rested down upon me and I was con-
strained to bless the whole region of country. I was fol-
lowed by a great number to Clithero, a considerable distance
from the villages, who could then hardly separate from me.
My heart was like unto theirs, and I thought my head was
a fountain of tears, for I wept for several miles after I bid
them adieu. I had to leave the road three times to go to the
streams of water to bathe my eyes." Subsequently, the
Prophet Joseph informed Heber that "some of the ancient
apostles had traveled in that region and dedicated the land,
and that Elder Kimball had reaped the benefit of their
blessing." A great many new converts were made during
these visits; Heber speaks of having to go into the water
six or seven times during the day to perform the ordinances
of baptism.
The conference was held at Preston Sunday, April 8th.
Between six and seven hundred Saints were present, and
all the branches, it seems, were represented. Joseph
Fielding was appointed to preside over the English mis-
sion, with Willard Richards and William Clayton as his
252 ONE HUNDRED YEARS OF MORMONISM
counselors. These three brethren were ordained high
priests. Forty persons were confirmed ; about one hundred
children blessed ; and twenty souls baptized. The first meet-
ing of this memorable conference continued without inter-
mission from 9 in the morning till 5 in the afternoon. At 7
o'clock another meeting was held, at which the departing
brethren made farewell addresses. When they spoke of
parting, the people wept like children. It seemed impossible
for these affectionate Saints to let the elders go.
On the 20th they embarked for home on the same ves-
sel that had borne them so safely to England. Upon reach-
ing New York they found that the two Pratt brothers had
been instrumental in converting many persons there and es-
tablishing them into branches. On May 22d the mission-
aries reached home, which they had left a little over eleven
months before.
This had been a wonderful mission. In all two thou-
sand souls had been brought into the Church, four hundred
of whom lived at Preston. About fifteen hundred of this
number had been converted through the labors of Heber C.
Kimball alone. Thus was an effectual door opened for the
gospel in England. Since then tens of thousands of Brit-
ain's best people — the great middle class of that country —
have embraced the truth and immigrated to Zion, where
they have been a firm and substantial bulwark to "Mormon-
ism" and to the Great West — the "something new" of which
the Prophet spoke.
CHAPTER X
Missouri's bloodstained escutcheon
No sooner had the Saints entered upon the full possession
of their new home in upper Missouri than the heavens be-
came suddenly black with clouds, and there broke upon their
heads a storm such as paled into insignificance all former
ones in their ill-starred career.
Election-day at Gallatin.
The first indications of trouble appeared at Gallatin, a small
settlement in the vicinity of Diahman, in Daviess county. It
was election-day there — August 6th, 1838, — and a man by
the name of Peniston, a rabid anti-"Mormon," was run-
ning for office. Knowing that he could not count on the
"Mormon" vote in the district, he set his heart on prevent-
ing the Saints from casting their ballots. Of this design on
their rights as American citizens, however, the brethren
had been informed some two weeks since by Judge Morin,
who also advised them to go to the polls prepared to defend
themselves. But "hoping for better things," they went there
unarmed.
The Judge's friendly warning proved to be based upon
sufficient ground. For, about 11 o'clock, Peniston, mounted
on a barrel, harangued the crowd gathered at the polls,
calling the "Mormons" dupes, counterfeiters, liars, thieves,
and other unsavory names, and adding that their presence in
the county menaced the peace, prosperity, and property of
the older settlers. This, of course, precipitated a fight be-
tween the two elements, which was begun by Peniston's
men, but in which the brethren, thus provoked, strenuously
maintained their ground. The mob, though outnumbering
254 ONE HUNDRED YEARS OF MORMONISM
the "Mormons," retreated in disgrace, but in an hour or so
came back greatly increased in number, and armed with
clubs, knives, and guns, ready to put a speedy end to their
victorious foe. But no "Mormons" were to be found. Hast-
ily casting their votes, the brethren had gone home to pro-
tect their families from an attack which they momentarily
expected would be made. The whole of that night they
spent out in the woods amid a drizzling rain.
News of this affray reached Far West next day, but in
a greatly magnified form. Two or three of the brethren, it
was reported, had been killed, their bodies still lying on the
ground weltering in the hot sun, and the Gentiles were ris-
ing in great numbers to expel the "Mormons" from the
county. Several brethren at the Caldwell town, including
Joseph, armed themselves and hastened to the rescue, re-
ceiving additions to their number as they went. Arrived upon
the scene and learning the facts in the case, they rested at
Diahman. Next day, being in the vicinity of Adam Black's
they called upon that person to ascertain his atttiude, as a
public officer, respecting the recent election troubles. They
obtained the following literary curiosity, which, however,
as a statement of his real feelings, proved woefully mislead-
ing:
"I, Adam Black, a Justice of the Peace of Daviess county,
do hereby Sertify to the people, coled Mormin, that he is
bound to suport the Constitution of this State, and of the
United State, and he is not attached to any mob, nor will he
attach himself to any such people, and so long as they will
not molest me, I will not molest them."
On the day following this (Aug. 9th), a meeting be-
tween the Prophet, his brother Hyrum, Lyman Wight, and
a few others, acting for the "Mormon" population of Da-
viess county, and Joseph Morin, State senator-elect, John
Williams, State representative-elect, James B. Turner, clerk
Missouri's bloodstained escutcheon 255
of the circuit court, and several others, acting for the old
citizens, was held at Diahman. Each party agreed to pre-
serve the peace, and to deliver up to the law all offenders
within their ranks. This done, the company from Far West
returned home, felicitating one another upon the successful
isue of what had threatened to become a very troublesome
affair.
But the fire had not been really put out; it smouldered
still, and a few breaths soon revived it into a flame and then
into a conflagration that nothing seemed likely to extinguish.
Peniston made an affidavit before Judge King to the effect
that his life was endangered by a company of "Mormons,"
then in the county, of a "highly insurrectionary character,"
that Adam Black had been compelled by them "to submit to
great indignity" by being forced, "on pain of immediate
death, to sign a paper writing of a very disgraceful charac-
ter," and that these "Mormons" threatened "to do the same
to all the old settlers." This was reinforced, on the 28th
of the month, by an affidavit made before Justice Dryden by
Black himself, swearing to similar falsehoods, adding that
the "Mormons" had expressed their determination "not to
submit to the laws." About the same time that these un-
truths were given general circulation, a rumor spread to the
effect that the Prophet had refused to be arrested by the
proper officer on a regular warrant. The facts were that
Joseph had merely objected to being put on trial in Daviess
county where the judges and the jury might be browbeaten
by his enemies into convicting him ; he wished rather to be
tried in his own county ; and the sheriff had acquiesced in
the matter. Later, however, on the advice of General Atch-
ison, the Prophet and Lyman Wight were tried in Daviess
county, but their chief accuser — Peniston — failed to put in an
appearance, and they were accordingly bound over to appear
at the next session of the district court. Meanwhile, on the
256 ONE HUNDRED YEARS OF MORMONISM
strength of these affidavits and false rumors, the aid of a
number of other counties was secured to drive the "Mor-
mons." Ostensibly this ill-will of the mob element confined
itself to the "Mormon" population of Daviess county; but
in reality, as there is abundant evidence to show, it embraced
all the "Mormons" in upper Missouri. The most alarming
stories of atrocities alleged to have been committed by the
Saints flooded the country, till one would have imagined —
and, doubtless many did imagine — that these harmless people
were more akin to the savages just across the borders than
to civilized beings.
All this, with a complaint of Justice Dryden's that the
"Mormons" would not submit to the law, found its way into
documents, which were despatched to Governor Boggs. The
result was the formation of a mob of more than two hun-
dred, which threatened the peace of Diahman, but which
was held at bay by an armed company of the brethren at
that place under the command of Lyman Wight; and the
issuance of orders by the Governor to General Atchison to
raise "four hundred mounted men, armed and equipped as
infantry or riflemen," and hold them in readiness either to
put down any Indian disturbances on the frontier or those
that might arise from the "Mormons" in Daviess, Caldwell,
or Carroll counties. In the meantime, two men while on
their way from Richmond with guns and ammunition for
the mob, were taken prisoners by a small company of the
brethren near Far West, but were shortly aftewards turned
over to General Donipham, as also were the arms.
Early in September General Donipham with four com-
panies of fifty each marched to Daviess county and took up
his position between the mob under Dr. Austin, of Carroll
county, and the "Mormon" forces under Col. Wight, at
Diahman. To both he read xAtchison's orders to disperse.
Lyman Wight objected to disband as long as the mob r**
Missouri's bloodstained escutcheon 257
tained their arms. Dr. Austin, while professing that his
men, collected from various counties, were there wholly
for self-defense, nevertheless "continued marching and
counter marching." Later, when Atchison appeared with
his companies, and ordered the mob to disperse, they made
a pretense of doing so, but only about half of their num-
ber really obeyed. The "Mormons," according to Atchison's
report to Governor Boggs, "appeared to be acting on the
defensive," and Wight, whom he describes, as "a bold
brave, skillful, and desperate man," gave up the offenders
"with a good deal of promptness." All the troops, except
two companies, were dismissed, and these, under General
Parks, were to remain there only till "peace and confidence"
were restored. General Parks, in his communication to the
Governor, dated Sept. 25th, declares that the "Mormons"
had not to him manifested any disposition to resist the laws,
or any hostile intentions. "There has been so much preju-
dice and exaggeration concerned in this matter," he con-
tinues, "that I found things entirely different from what I
was prepared to expect." Previously to his arrival there, a
committee consisting of "Mormons" and non-"Mormons"
had been appointed for the purpose of negotiating terms for
buying or selling out on the part of one or the other. But
Parks stated in this report that, according to information
he had received, it was "the determination of the Daviess
county men," in case the committee could not agree, "to
drive the Mormons with powder and lead." Nevertheless,
peace seemed to be restored in this part of Missouri.
Beleaguered De Witt.
That portion of Austin's band of mobocrats which refused to
disperse at the orders of General Atchison, proceeded to De
Witt, a little "Mormon" settlement about fifty miles south-
east of Far West, in Carroll county. It comprised, at the
258 ONE HUNDRED YEARS OF MORMONISM
time, not above seventy families, most of whom, having only
recently come there from Ohio and other eastern points,
were still for the greater part occupying their tents and wa-
gons, though they were hastening their preparations of bet-
ter quarters for the on-coming winter. As early as the 12th
of September a band of from one hundred to one hundred
and fifty men had threatened to drive and kill the Saints
there unless they were gone by the first of the month. The
latter, however, undaunted by these illegal demands, ap-
pealed to the Governor, who for some reason paid no atten-
tion to their petition. When, therefore, the "Mormons"
were still found at De Witt on the 2d of October, about fifty
men rode up to their camps and began firing. On learning
of these violent proceedings through an affidavit by Mr.
Root, a non-"Mormon" of that place, General Parks, with his
two companies, marched from Diaham to disperse the
mob. But his men mutinied, and he returned to Grand
River.
By this time, Austin had united his forces with those al-
ready there, making a mob-collection of nearly three hun-
dred. Failing to dislodge the "Mormons," they determined
on a siege. They completely surrounded the place, shut oft"
every avenue of escape, and guarded every road and path
leading from the settlement. Having but a small supply of
provisions on hand, the beleaguered Saints felt almost imme-
diately the results of this barbarity. At first they were re-
duced to rations ; but soon there was nothing to divide. With
what grateful emotions did these hungry people look upon a
cow or an ox that strayed, miraculously as it seemed, into
the camp; and with what speed was it despatched, without
any questions as to its owner ! Once, in their extremity for
Hour, they gave a stranger money with which to buy a
quantity, but neither he nor the money was seen again. On
another occasion a brother generously offered to kill and
Missouri's bloodstained escutcheon 259
dross a favorite team of oxen which he had recently pur-
chased. When, however, he made his appearance beyond
the skirts of the settlement to get the animals, he was shot at
by the mob ; and he returned, having narrowly escaped with
his life. Many of the Saints, not having adequate shelter,
suffered a good deal from sickness.
While they were in this sad plight, the Prophet Joseph,
with a few companions from Far West, suddenly made his
appearance. He had come to give what advice and sympathy
he could, having traversed unfrequented paths through the
woods under cover of darkness. The situation was now too
far advanced, however, to permit of any compromise. Noth-
ing but a total abandonment of their homes would satisfy the
mob. About this time intelligence came to the Saints from
two different quarters, which thoroughly disheartened them,
One was news that General Park's troops had threatened to
join the mob. The other was an answer to a communica-
tion, with affidavits, which a number of friendly non-" Mor-
mons" had sent the Governor. "The quarrel," said that un-
feeling magistrate, "is between the Mormons and the mob,
and they must fight it out !"
Despairing of peace, escape, or succor, the Saints con-
sented to leave. Their property was to be appraised, so that
they should lose nothing. Besides, the mob graciously con-
descended not to molest them wThile they were going! So
they loaded their wagons with the sick or the otherwise help-
less, together with what goods they were able to carry with
them, and began their weary march towards Far West. All
their real estate had, indeed, been appraised, but nothing
had been said about the personal property which they had
lost, nor the cattle which their enemies had wantonly shot
down. Members of the mob, violating as usual the terms
which they themselves had dictated, fired random shots at
the retreating figures, and sent up in flames the combustible
260 ONE HUNDRED YEARS OF MORMONISM
property that had been left behind. On the way several
brethren died, and one woman, still unrecovered from child-
birth, passed away. All were buried without ceremony in
unmarked graves by the river side. The company, worn and
emaciated, reached Far West toward the middle of the
month.
The First Martyr-Apostle.
One midnight, a few days after the arrival of the De Witt
Saints in Caldwell county, the inhabitants of Far West were
aroused by a loud trumpet blast. In a few minutes the pub-
lic square was thronged with men who were eagerly in-
quiring for the cause of so unexpected a note. Joseph Hol-
brook had just arrived from the region of Log Creek, about
fifteen miles south of town, with the startling intelligence
that Captain Bogart, a mobocrate and one of the bitterest
enemies of the Saints, with a company of forty armed men,
was intimidating the brethren there, stealing horses and
provisions, and ordering the inhabitants to leave on pain of
death. No sooner was this generally known, than seventy-
five men volunteered their services to go against the mob,
and were put in charge of Captain David W. Patten. Since
this company was ordered out by Elias Higbee, the first
judge in the county, who had legal authority to do so, and
since Patten held a commission in the State militia, it is per-
fectly clear that this body was in every respect within the law.
Parley P. Pratt, who was a member of the expedition,
has most graphically reproduced for us the scene of this fa-
mous company marching from Far West to none knew ex-
actly where. The night was dark. In front of them great
red flames shot up from the burning prairie like "a thou-
sand meteors, throwing a fitful gleam of light upon the
distant sky." Serious reflections were produced in the minds
of the most careless by "the silence of the midnight, the rum-
Missouri's bloodstained escutcheon 261
bling sounds of the trampling- steeds over the hard surface
of the plain, the clank of the swords in their scabbards, the
occasional gleam of bright armor in the flickering firelight,
the gloom of surrounding darkness, and the unknown des-
tiny of the expedition, or even the people who sent it forth."
As the first streaks of dawn colored the east, they came
to a bend in Crooked river, which, at this point, is deeply
embedded in a gulch, and which was then thickly fringed
with trees and underbrush. They paused for a moment on
the hill, their forms dimly outlined against the morning sky.
Then they began to descend. Suddenly a voice broke the
stillness —
"Who comes there?" and almost at the same instant a
report of a gun sounded. A young "Mormon" named
O'Banion fell, mortally wounded.
There was no doubt now that they were upon the enemy.
They therefore rushed down the embankment, shouting
their watchword — "God and Liberty!" A short scrim-
mage followed. But Bogart and his men, after firing a few
shots, made a precipitate retreat across the river. One of
them, closely pursued by Captain Patten, suddenly wheeled
round and shot him in the bowels. Gideon Carter also was
shot, dying almost immediately ; and eleven others were
wounded, but not mortally.
Making use of some of the animals and wagons left by
the fleeing mob and improvising litters to carry their dead
and wounded, the company returned home a mournful pro-
cession. Five miles out from Far West they were met by
friends and relatives, who had heard the result of the en-
gagement. Patten's wounds distressed him so much that he
begged to be taken into a house to die. Shortly afterwards
he passed away one of the first victims of this wretched per-
secution, whispering consolation to his broken-hearted wife.
"Oh, do not deny the faith, whatever else you do," were his
262 ONE HUNDRED YEARS OF MORMONISM
last words to her. Young O'Banion died about the same
time. Both were buried with military honors, mourned sin-
cerely by a whole community. "Brother David Patten was
a very worthy man," said the Prophet, "beloved by all good
men who knew him." And at the funeral he remarked,
pointing to the remains of the deceased apostle, "There lies
a man that has done just as he said he would — he has laid
down his life for his friends !"
On the Grand.
Exaggerated reports of this brief conflict spread over the
country like a great prairie fire. A Reverend Sashiel Woods.
for instance, sent word to Governor Boggs that all of Bo-
gart's company, "amounting to between fifty and sixty men,
were massacred by the Mormons at Buncombe, twelve miles
north of Richmond, except three." And the pious man went
on to say, "This statement you may rely on as being true."
Judge Ryland, also, wrote a letter to Messrs. Rees and Wil-
liams, then on their way to Jefferson city to lay before the
Governor the state of affairs in Upper Missouri, in which he
asserted that a "Mormon" force had cut off Bogart's "whole
company of fifty men." Both communications alleged that
the Saints had threatened to sack and burn Richmond, the
latter describing, with great agitation of the pen, the horri-
fied feelings of the old settlers. "We know not the hour or
minute we will be laid in ashes," read one hysterical sentence
in the Presbyterian preacher's letter, — "our country is ruined
— for God's sake give us assistance as quick as possible!"
And the legal thoughts of the Judge ran in the direction of
driving the obnoxious "Mormons" indiscriminately from the
State. "The Mormons," he said, "must leave, or we will
one and all."
There can be no doubt that great excitement prevailed
throughout all the counties adjacent to Caldwell, and that in
Missouri's bloodstained escutcheon 263
fact many people believed that there existed abundant cause
for alarm. But that there was any real danger except, in-
deed, to the Saints, no competent historian with the facts be-
fore him can justly maintain today. There was an unfortu-
nate combination of circumstances that threw a false light
over the motives and conduct of the Saints, which appeared
to justify the worst apprehensions of the non-"Mormon"
population.
One of these lay in the rancorous feelings of apostates.
Marsh, as we have seen, testified before a justice of the
peace that the Prophet Joseph entertained bloody intentions
respecting the United States government, that the "Mor-
mons" had secret societies for the purpose of plundering and
murdering the Gentiles, and that the Saints would burn
Buncombe and Richmond and Liberty, if they were not let
alone. It is probably unnecessary to state that the "Mor-
mons" never even thought of such a thing ; they were them-
selves very much alarmed. This affidavit was corroborated
by Orson Hyde, another of the apostles. William E. M'Lel-
lin, whose sentiments against his former friends were of the
most murderous character, joined the enemy, aiding and
abetting them in every movement.
Another element of the combination against the Saints
was the rumor respecting the alleged "Danite Band." Ac-
cording to Sidney Rigdon, there existed an organization
among some of those claiming membership in the Church,
the purpose of which was "mutual protection against the
bands that were forming and threatened to be formed for the
professed object of committing violence on the property and
persons of the citizens of Daviess and Caldwell counties."
They had their signs and passwords, which were secret, and
were bound by their own rules not to injure anyone not ac-
tually engaged "in acts of violence against the persons or
property of their own number, or one of those whose life and
264 ONE HUNDRED YEARS OF MORMONISM
property they had bound themselves to defend." The
Prophet also refers to such an organization, though both he
and Rigdon positively disclaim any connection with the So-
ciety. From Joseph's language, one would infer that in the
hands of the unscrupulous Dr. Avard, its probable founder,
it promised to become a desperate and dangerous organiza-
tion. But presently Avard's conduct in the matter came to
light ; neither the men whom he endeavored to control nor the
Prophet and President Rigdon would do his bidding ; he was
then cut off the Church, after which he sought to attribute
to the "Mormon'' leaders the horrible oaths of vengeance
that originated in his own vile heart. There is not an iota
of evidence to show that this organization originated with
the Church, that it received any encouragement from any of
the Church authorities, or that the society which was formed
at this time in Caldwell county committed, or intended to
commit, the crimes with which it is charged. On the con-
trary, if one hundredth part of the atrocities alleged to have
been committed by that short-lived and really defensible or-
ganization in Missouri, are true, the institution, according to
every principle avowed, then and now, by "Monnonism,"
would plunge its members and all who encouraged it into
eternal perdition. But the false and utterly groundless
charges lodged against the Church on this score accom-
plished as much injury as if they were true.
A third source of irreparable mischief arose from the
low cunning of some of the mob, who laid at the doors of
the "Mormons" their own acts of depredation. Finding
themselves thwarted on every hand, by regular troops, in
their attempts to expel the Saints form Daviess county, the
mob there, in imitation of a reprobate family at the Heatherly
settlement, in Mercer county, some two years before, ac-
tually set fire to their own log huts, and then sent up the cry
that the Mormons had done it. In like manner thev would
Missouri's bloodstained escutcheon 265
commit outrages on the "Mormons" whom they managed to
capture, in order to provoke an attack from the Saints, that
they might have a pretext on which to act. Besides, when-
ever a company of "Mormons," called out by the proper au-
thorities, went against a mob, the result was magnified be-
yond all recognition, as was the case in the Crooked river
affair. These slanders were eagerly taken up by jealous
preachers and scheming politicians and sent over the coun-
try in order to inflame the popular sentiment against the
Saints. The real facts never reached the general ear, or, if
they did, were never credited, as being inconsistent with
what the people had already heard concerning the "Mor-
mons" themselves.
The result of all this was that mobs arose in several
different parts of the country and marched into Daviess
county. The mob that expelled the Saints from De Witt left
that place with the avowed purpose of securing the land
which the "Mormons" occupied. A mob, under a man
named Gillium was already there with the same motive.
General Doniphan sent word to Far West that a body of
eight hundred men was moving against the Saints in Daviess
county, and gave orders for the Caldwell militia to march
immediately to the scene of the difficulties. General Parks,
on his return from De Witt, ordered Colonel Wight with a
company to go against a mob that was committing depreda-
tions at Millport, with full authority to put a stop to mob
violence wherever he found any. This mob had burned a
house belonging to Don Carlos Smith, who was away on a
mission at the time, after having driven his wife and two
small children out into the snow. Before the intrepid Wight,
the mobs fled in consternation, burning their own huts on
the way, and sending runners throughout the country with
the false statement that "the Mormons had riz."
Governor Boggs, acting upon the numerous letters that
266 ONE HUNDRED YEARS OF MORMONISM
reached him about this time, issued an order to General
Clark on the 26th of October, authorizing him to raise two
thousand men, with fifteen days' provisions, for the purpose
of crushing "the armed force of Mormons," which had "ex-
pelled the inhabitants" of Daviess county from their homes,
"pillaged and burnt their dwellings, driven off the stock, and
destroyed their crops," and "burnt to ashes the towns of
Gallatin and Millport," destroying all the records of the
county ! Next day he received, from Messrs, Rees and Wil-
liams, "information of the most appalling character" con-
cerning the "open and defiant attitude" of the "Mormons"
which changed the whole face of things." And the hasty
autocrat thereupon issued his infamous "exterminating or-
der." "The Mormons," he declared, "must be treated as
enemies and must be exterminated or driven from the state,
if necessary for the public good. Their outrages are beyond
all description. If you can increase your force, you are au-
thorized to do so, to any extent you may think necessary.''
A Bloody Day.
On the 30th of October of this year there occurred at Haun's
Mill — a "Mormon" settlement of about thirty families on
Shoal Creek about sixteen miles east of Far West in Cald-
well county — such a savage and dastardly massacre as makes
a civilized imagination recoil with horror.
It was a pleasant day. The children sported on the
banks of the creek, the women were busy with their house-
hold duties, the men were guarding the common property or
gathering in the winter's food. They felt reasonably safe
now from violence, for only the night before the enemy had
made an agreement not to molest them as long as they re-
mained quiet. The Prophet Joseph had, however, advised
them to come to Far West, but having some property there,
they were anxious not to lose it ; and he acquiesced.
Missouri's bloodstained escutcheon 267
Suddenly, about 4 o'clock, from the woods a little north
of the town there burst out a band of more than two hundred
armed men. David Evans ran out towards them waving
his hat and crying peace. The leader fired a shot, which
was the only answer, followed by a pause of about twelve
seconds. Meantime, confusion reigned among the "Mor-
mons." Some ran into an unchinked log house used as a
blacksmith shop, others fled to the tents behind it, and still
others escaped to the bushes on the creek below the house.
Presently, the firing began. In all several hundred shots
were discharged, some at the retreating figures of the fleeing
men, women, and children, but most through the door and
between the logs of the old shop. One woman was shot
at, but was saved by falling over the trunk of a tree. A man
dropped dead as he was clambering up the bank of the
stream. Fifteen persons were wounded, some receiving five
others twenty-three bullets. The arm of this one was shot
off, the thigh or leg of that, and another was most brutally
mangled. An aged veteran of the Revolution had remained
in front of Haun's house, thinking that his past services in
defense of his native land would shield him from violence;
but his foes knew not the tongue of bravery and manly for-
bearance, and so they snatched the gun from his hand and
shot him down with it, afterwards cutting and hacking the
old soldier's body with a corn-cutter.
But the scene in the blacksmith shop was the most horri-
fying. Every avenue by which harm could be inflicted was
diligently sought out. Two men, finding their comrades
slain, drew their dead bodies over them, and by the sicken-
ing strategem of feigning death, escaped a similar fate. A
boy of eight, after seeing his father and brother killed, im-
itated the example of the two men, escaped with his life, but
was seriously wounded in the hip. His brother's death had
come about in a singularly heartless manner. One of the
268 ONE HUNDRED YEARS OF MORMONISM
mob had dragged him — a boy of ten years — from beneath
the bellows, whither he had crawled for safety, and deliber-
ately blew off the upper part of his head, with a rifle, after-
wards explaining this harrowing deed on the grounds that
the boy would have grown up a "Mormon !" "It was no
worse to shoot a "Mormon," says Bancroft, speaking of the
feelings of the average Missourian of that time and locality,
"than it was to shoot an Indian, and killing Indians was no
worse than killing wild beasts." Having disposed in this
manner of all the live people they could see, the mob with-
drew, appropriating to their own use everything valuable
they could find — horses, bedding, the contents of a trunk,
and even a pair of new boots worn by one of the dead men !
What a scene was there that night ! When quiet and the
darkness came on, those who had escaped returned timidly
and warily. They searched for their relatives among the
slaia and wounded, amid general grief and wailing. Next
morning the bodies were hurriedly thrown into an old well
and covered with straw and earth, for the survivors of this
day were in constant apprehension lest the mob should return
to finish their horrible butchery. In this lamentable affair
nineteen persons were put to death.
The Treachery of a "Mormon" Colonel.
We have now reached the final stage of the "war." Far
West, by the last of October, was crowded with Saints who
had fled thither for protection from mob violence in outlying
districts. Every house had two or three families, and there
were many who were compelled to live in tents and wagons.
Bedding, food, fuel, were divided with a generosity dictated
by common danger and suffering; for the people, in their
precipitate flight from the settlements, had left their property
to satisfy the rapacity of those who had expelled them thence.
So while they were making the best shift they could at
Missouri's bloodstained escutcheon 269
Far West for food and shelter, their fields of unharvested
grain and corn were trampled down and their horses and
cattle either driven off or shot.
On' the evening of the 30th, just as the sun was disappear-
ing, the citizens of this town might have been seen strain-
ing their eyes to distinguish an approaching body of men. At
first they conceived it to be their own company of one hun-
dred and fifty sent out that morning to reconnoitre the sur-
rounding country. But it was too large for that ; besides,
there was apparently a train of baggage wagons. Perhaps,
then, it was a friendly troop coming to their aid. Instead,
however, it wTas the Governor's army sent to execute his
monstrous order of the 26th, of which this was the first
notification the "Mormon" people had received. In answer
to a truce-flag sent out by the mob-militia a messenger went
out from the city to meet him. "We want you to send us
three persons — the Lightner family — before we destroy the
rest!" The message was communicated to the persons
named, who were non-"Mormons." "The Mormons have
treated us fairly," they replied, "and we will die with
them." The Saints spent that night in throwing up a breast-
work of earth and logs and lumber between them and the
army. At the same time the troops, which already num-
bered more than two thousand, received additions in the ar-
rival of a large company fresh from the Haun's Mill massa-
cre, and Gillium's men all tricked out in the paint and
feathers of Indian worriors, who had affectionately dubbed
their captain the "Delaware Chief."
Towards evening on the 31st, the Prophet says he was
waited upon by Colonel Hinkle, who had charge of the Far
West militia, and who stated that the officers of the army
"desired to have an interview with him and some others, hop-
ing that the difficulties might be settled without having oc-
casion to carry into effect the exterminating orders." Ac-
270 ONE HUNDRED YEARS OF MORMONISM
cordingly, Joseph Smith, Sidney Rigdon, Lyman Wight,
Parley P. Pratt, and George W. Robinson accompanied Hin-
kle to a point midway between the city and the place of
encampment. Here Lucas was stationed with fifty militia-
men as a guard.
"General Lucas," said the Colonel as he reached the spot,
''these are the prisoners I agreed to deliver to you."
The brethren were thunderstruck. They had been de-
coyed there by their treacherous friend with the assurance
that they were to confer with the officers respecting the set-
tlment of the difficulties between the "Mormons" and the
old settlers. General Lucas declares that Hinkle had solicited
and obtained a secret conference with him, the upshot of
which was that the Colonel agreed (1) to give up the
Church leaders for trial and punishment, (2) to turn over all
the property of those who had taken up arms for the pur-
pose of paying for the damage done by them, (3) to see that
the whole body of "Mormons" consented to leave the state,
and (4) to give up all their arms, of whatever kind. This
man had, therefore, not only taken upon himself the awful
responsibility of settling the destiny of a whole people in
thus giving (some say bartering) away their liberty, but
used strategy and cunning to attain his evil ends.
The words we have quoted had no sooner left the Col-
onel's lips than General Lucas ordered his guard to sur-
round the brethren — five in number and unarmed. Gillium's
warriors, imitating the actions as they had done the dress of
their savage prototypes, whooped and brandished their
weapons like so many frantic devils. Wight says that five
hundred guns were cocked and pointed at them on the in-
stant. Then the prisoners were taken into the camp. All
that night they lay out on the wet ground in a heavy rain,
listening to the oaths, curses, obscene jokes and stories,
and blasphemous language of their foul-mouthed guard.
Missouri's bloodstained escutcheon 271
Next morning they were joined by Hyrum Smith and
Amasa Lyman, also prisoners. That day (Nov. 1st) a
"court-martial" was held, which comprised, besides the reg-
ular officers, some seventeen preachers who took an active
part in the deliberations. The decision of this religio-mili-
tary body may be learned by Lucas's midnight order to Gen-
eral Donipham :
"You will take Joseph Smith and the other prisoners into
the public square of Far West, and shoot them at nine
o'clock tomorrow morning." To which the officer addressed,
in a mighty burst of indignation, replied : "It is cold-blooded
murder. I will not obey your orders. My brigade shall
march for Liberty tomorrow morning at eight o'clock ; and
if you execute these men, I will hold you responsible before
an earthly tribunal, so help me God."
Majesty in Chains.
This bold stand on the part of General Donipham probably
saved the lives of the seven brethren. For next morning
they were taken to Far West preparatory to leaving for Inde-
pendence, Jackson county. The Saints gathered on the
public square to take a last look of their beloved leaders.
Elder Pratt, under a guard of three militiamen, went to his
home. His wife lay in bed sick of a fever; an infant was at
her breast and a little girl six years old by the bedside.
Thrown across the foot of the bed was a woman who had
sought the shelter of his home to endure the pangs of ma-
ternity. At sight of him his wife burst into tears. He
endeavored to console her by assurances that he should not
suffer the death his enemies had pronounced upon him ; and
bade her, as he kissed away her tears, to try to live for his
sake and the children's. Embracing his little ones, he hastily
withdrew to open the floodgates of his own grief. Ap-
proaching General Wilson, he described the condition of his
272 ONE HUNDRED YEARS OF MORMONISM
family and begged not to be thus torn from them ; but the
flint-hearted officer answered him with an exultant laugh and
a volley of curses. The scene in which Joseph and Hyrum
figured was not less heart-rending. They were not even per-
mitted to speak to their wives and children. They yearned
to administer a word of consolation to their stricken
families, and to assure them that God would give their ene-
mies no power over their lives ; but only the mute language
of the eye was permitted and the silent pressure of the hand.
Their aged parents were overwhelmed with sorrow at the
prospect of not seeing their sons again.
They were then driven to Independence, under a strong
guard commanded by General Lucas and Wilson, who ex-
hibited them on the way, and also in the public streets of that
town, as trophies of honorable warfare ! They were lodged
chiefly at the Block House, though they received better treat-
ment than they had hitherto. Here they remained till the
8th, when they were taken to Richmond for trial.
At Independence there occurred an incident which we
cannot forbear relating, as it indicates the mettle of which
so many of those early Saints were composed. Elder Pratt,
awaking one morning before any of the rest and seeing a fine
opportunity to make his escape, rose from his hard bed, on
the floor, pillowed by a block of wood, and went to the door.
This he found unlocked, for they were now but indifferently
guarded. Opening it, he stepped out, and closed it carefully
behind him. The snow was falling heavily. So much the
better, he thought, for my tracks will be obliterated. Deter-
mined to see how far he could carry this attempt to escape,
he left the jail, walking leisurely at first, then increasing his
pace, till finally he discovered himself to be running at a high
rate of speed. He stopped in a small grove about a mile out
from the town. Thoughts of freedom beat high in his
breast. He could escape to the East, send for his family.
Missouri's bloodstained escutcheon 273
and live in peace and happiness. But what would become of
his companions in the meantime. No doubt they would lose
their lives. He would then be a worse traitor than Hinkle.
So he returned to his prison, greeting the brethren and the
solitary guard with a cheerful good morning.
At Richmond their treatment was harsh. They were
thrust into what General Doniphan afterwards appropriately
called a "bull pen," and chained together. They were
strongly guarded. Here they were visited by General Clark,
of whom we shall learn more presently. Of him they in-
quired concerning the charges on which they were to be
tried, and how, and when. By court-martial, Clark replied,
purposely evading the other two questions. Could ministers
of the gospel be tried in this manner, men who had never
been connected with any military organization ? They would
find out soon. The General himself, however, seemed not
to be altogether clear on this point. He labored in vain to
find authority for such a high handed procedure. Finally,
he delivered the brethren over to the civil law, and they were
notified that they were to be tried on the charges of "mur-
der, treason, burglary, arson, larceny, theft, and stealing."
It was here and under these circumstances that the dram-
atic scene occurred, which the limner's art and Elder Pratt's
entrancing pen have made so familiar to us all. "In one of
those tedious nights," says Parley, "we had lain as if in
sleep till the hour of midnight had passed, and our ears and
hearts had been pained, while we had listened for hours to
the obscene jests, the horrid oaths, the dreadful blasphemies,
and filthy language of our guards, Colonel Price at their
head, as they recounted to each other the deeds of rapine,
murder, robbery, etc., which they had committed among the
'Mormons' while at Far West and vicinity. They even
boasted of defiling by force wives, daughters, and virgins,
and shooting or dashing out the brains of men, women and
274 ONE HUNDRED YEARS OF MORMONISM
children. I had listened till I became so disgusted,
shocked, horrified, and so filled with the spirit of indignant
justice that I could scarcely refrain from rising upon my
feet and rebuking the guards; but had said nothing to
Joseph, or any one else, although I lay next to him and knew
he was awake. On a sudden he arose to his feet, and spoke
in a voice of thunder, or as the roaring lion, uttering, as near
as I can recollect, the following words :
"'Silence, ye fiends of the infernal pit. In the name of
Jesus Christ I rebuke you, and command you to be still; I
will not live another minute and hear such language. Cease
such talk, or you or I die this instant!'
•'He ceased to speak. He stood erect in terrible majesty.
Chained, and without a weapon ; calm, unruffled, and digni-
fied as an angel, he looked upon the quailing guards, whose
knees smote together, and who, shrinking into a corner, or
crouching at his feet, begged his pardon, and remained
quiet till a change of guards. I have seen the ministers of
justice, clothed in magisterial robes, and criminals arraigned
before them, while life was suspended on a breath, in the
courts of England; I have witnessed a congress in solemn
session to give laws to nations ; I have tried to conceive of
kings, of royal courts, of thrones and crowns; and of em-
perors assembled to decide the fate of kingdoms ; but dignity
and majesty have I seen but once, as it stood in chains, at
midnight, in a dungeon in an obscure village of Missouri."
The trial of these brethren was the merest farce. The
judge was Austin A. King, the district attorney a Mr. Birch,
both of whom had been active members of the court-martial
that had sentenced these very men to be shot. King proved
himself a veritable Jefferies. The country was dragged for
men who would testify against them — apostates and other
Missouri's bloodstained escutcheon 275
enemies ; — and all the witnesses, according to the reports of
several, who were there sworn "at the point of the bayon-
net." One of them said something, on the stand, about
the belief of the "Mormons" in Daniel's latterday kingdom
of God in its literal sense.
"Put that down," shouted the Court to the recorder, "it's
a strong point for treason !" The examination for the State
occupied fifteen days.
"Where are your witnesses ?" cried the Judge, turning to
tne prisoners. They gave him a list of forty names. The
subpoenas were put into the hands of Captain Bogart, who,
with fifty men, proceeded to Far West. They brought back
nearly all whose names had been given. But they were
all clapped into jail. "Gentlemen," roared the Judge, ad-
dressing the seven brethren, "unless you produce your wit-
nesses you will be remanded to prison. We cannot hold
court open much longer." Twenty more names were given.
But the Saints at Caldwell, having been warned of the
court's tactics, evaded the military preacher, who, in conse-
quence, returned to Richmond with only one person. Like
the rest, he was thrust into jail. Still the Judge demanded
rebuttal testimony, and when it was not forthcoming threat-
ened to close the court next day. At this moment the pris-
oners happened to see a "Mormon" named Allen passing the
window. He was called in and reluctantly allowed to be
sworn. But he was forcibly taken out of the house before he
could testify. And the court adjourned.
It would be a tedious repetition to follow in detail the ill-
fortune of these brethren further. From Richmond Joseph
and Hyrum Smith, Sidney Rigdon, Lyman Wight, Caleb
Baldwin, and Alexander McRae were committed for treason
and sent to Liberty jail, in Clay county; while Parley P.
Pratt, Morris Phelps, Lyman Gibbs, Darwin Chase, and
Norman Shearer were detained in Richmond jail on the
276 ONE HUNDRED YEARS OF MORMONISM
charge of murder. The rest were either released or ad-
mitted to bail. Sidney Rigdon, who had suffered so much
from sickness as actually to derange his mind for a time,
was subsequently released. The other five brethren in the
first group were taken in April, to Daviess county and tried.
A jury of men who had committed some of the most das-
tardly acts against the Saints, and who, moreover, performed
duty as guard at night, indicted them for "treason, burglary,
murder, arson, theft, and stealing." The brethren were given
a change of venue to Boon county, for which Judge Birch
made out a mittimus without date, name, or place ; and they
were accordingly sent thither under a guard of five men.
But one night on the way one of the guards said, "I'm going
to bed, and you can do as you want to." He was so drunken
as to be perfectly helpless. Three more guards, in the same
confused state of mind, did the same. The fifth helped the
brethren to saddle their horses. And so they escaped, joining
the Saints and their families in Illinois, in the latter part of
April, 1839, after an incarceration of nearly six months,
without having had a trial. Parley P. Pratt, likewise un-
tried during eight months, escaped from prison on the fourth
of July, of the same year, and also his companions who had
not been released before. The explanation of this long con-
finement of the brethren and their "escape" under these cir-
cumstances is, that the State authorities did not know what
else to do with them. If the brethren were freed in the
legal way, the implication was that they were innocent and
the whole war upon the "Mormons" unjustifiable.
Another Exodus.
Meantime, what had become of the Saints at Far West?
On the first of November the troops marched into the city,
or more properly speaking, were turned loose upon the in-
habitants of that town. Thev entered the houses of the
Missouri's bloodstained escutcheon 277
Saints unbidden, insulted the inmates, and took possession of
whatever articles struck their fancy. One of the conditions
of surrender arranged between Colonel Hinkle and General
Lucas was that all the arms, the private property of the
brethren, should be given up. The mob, therefore, for such
the soldiers were in character, "under pretense of searching
for arms, tore up floors, upset hay stacks, plundered the most
valuable effects they could lay their hands on, and wantonlv
wasted and destroyed a great amount of property." Joseph
says that they entered his house, drove out his family, and
carried away most of what was in it. Members of this
militia, in their brutal lust, violated the chastity of wives and
daughters, under circumstances the most revolting, after-
wards boasting of these unspeakable outrages in the pres-
ence of some of the brethren. One of the women was
months in recovering from the effects of this fiendish treat-
ment, and others, it is asserted, subsequently died from
shame and mortification at what they looked upon as their
disgrace. Many of the brethren were compelled at the muz-
zle of the rifle to sign deeds of trust to pay the expenses of
this "war." But they took joyfully the spoiling of their
goods. "Judge Cameron" according to Heber C. Kimball,
"said with an oath, 'See them laugh and kick up their heels.
They are whipped but not conquered.' "' About eighty of the
brethren were taken prisoners.
On the sixth, General Clark delivered an infamous ad-
dress to the men at Far West He went over the con-
ditions of the "treaty." The first two had been complied
with; the leaders were in custody, and the arms had been
given up. Were it not done, he declared, their families
would now have been destroyed and their houses be in ashes.
After complimenting himself upon his clemency in dealing
with them, he expressed his determination to execute the
Governor's order of banishment. They need have no hopes
for their leaders, he went on to say ; their fate was fixed, their
278 ONE HUNDRED YEARS OF MORMON ISM
die was cast, their doom was sealed. He regretted extremely
that "so many apparently intelligent men" were found
in their situation, and generously invoked "the spirit of the
unknown god" to rest upon and deliver them from that
"awful chain of superstition" and free them from "those
fetters of fanaticism" with which they were bound. He
counseled them to scatter out from now on and not again
"organize themselves with bishops and priests," lest they ex-
cite the jealousy of the people and bring down calamity upon
their heads. "You have always been the aggressors," he
said, "you have brought upon yourselves these difficulties,
by being disaffected and not being subject to rule." Then
he left for Richmond to seal the "doom" which he had pro-
nounced upon the "Mormon" leaders. "I was present when
that speech was delivered," exclaims Elder Kimball, "and I
can truly say, 'He is a liar and the truth is not in him !' ,:
From this time on, the most stringent restrictions were
put upon the actions of the Saints. They were not to collect
anywhere in bodies of more than five. Those in outlying
settlements were to go to Far West. The Saints at Diah-
man had been given ten days in which to leave. And this
just after a number of the brethren had been tried and ac-
quitted by Adam Black ! No one was to pass from one set-
tlement to another nor out of the State without a signed per-
mit. Heber C. Kimball declares that one afternoon he sent
his son William on a short errand, when a guard threatened
"to blow out his brains if he stepped one inch further."
Committees of "Mormons" were appointed to gather up the
stock in Daviess county, and to remove other property from
there, each member wearing a badge on his hat by which he
might be recognized.
Meanwhile active preparations were making to leave the
State. In these, Apostle Brigham Young was the leader,
by reason of his position as head of the Church in the ab-
sence of the First Presidency. Meetings of the brethren
Missouri's bloodstained escutcheon 279
were held at which they were required to express their senti-
ments concerning the work of the Lord; resolutions were
adopted binding those present to aid the poor to leave Mis-
souri ; and afterwards petitions were circulated pledging the
signers to do all in their power to see that the needy were
provided for. Accordingly, there were manifested among
the Saints generally during this trying period great un-
selfishness, unity, and brotherly love. By April Missouri,
which had proved only a land of pilgrimage for them, held
but a few of the twelve thousand "Mormons" that had set-
tled within her borders.
Your Cause is Just, But —
When the legislature met in December, a committee of nine
drafted a petition, on behalf of the Saints, and forwarded it
to the capital by David H. Redman. This very able docu-
ment gave the principal points in the troubles that had oc-
curred between them and the other citizens both in Jackson
county and in Caldwell and Daviess counties, requested the
legislature to rescind the order of Governor Boggs to drive
them from the State, and asked for an appropriation suffi-
cient to cover the amount taken from them in arms, about
twelve thousand dollars. As to other damages they said
nothing, since it would be impossible to obtain satisfactory
evidence in the matter. The Governor in his message called
the attention of the law makers to the "late disturbances."
The petition, which was listened to with profound silence,
provoked a heated discussion. Some wanted an immediate
investigation of the whole affair, others took the ground
that the very petition was an insult to the legislature, since
it contained not a word of truth, and would best be got
rid of immediately. A committee was appointed to examine
and classify the documents relating to the difficulties, which
have been presented by the Governor with his message, for
the purpose of ascertaining the advisability of publishing
280 ONE HUNDRED YEARS OF MORMONISM
them. In its report to the legislature, this committee divided
these papers into (1) the affidavits and correspondence pre-
ceding each series of authorized military operations, (2) the
orders isued upon such evidence, (3) the military opera-
tions and correspondence consequent thereon, and (4) the
evidence taken before a court of inquiry, held for the investi-
gation of criminal charges against individuals. The com-
mittee thought it inexpedient "to prosecute further the in-
quiry into the causes of the late disturbances" and therefore
to publish any of the documents ; but suggested the appoint-
ment of a committee "to investigate the cause of said dis-
turbances, and the conduct of the military operations in sup-
pressing them." The report was adopted, and subsequently
such a committee was provided for by a bill introduced by
Mr. Turner, the chairman of the first committee, but it was
laid on the table by a vote of forty-eight to thirty-seven, and
never taken from it. When the session of 1840-41 met, the
Governor again referred to the "Mormon insurrection," ad-
vising the publication of such documents as would "explain
the attitude which we have been made to assume." A col-
lection was accordingly prepared covering one hundred and
sixty-two pages. "In the collection, however," says B. H.
Roberts, "there are none of the statements, petitions, or rep-
resentations made to the public or the legislature by the
Saints. The documents consist in part of the action of the
respective houses in the appointment of committees and re-
ports of those committees recommending investigations, etc. ;
of the reports and military orders of the militia generals;
while the remainder of the phamphlet is made up of the ex-
partc testimony taken before Judge King at Richmond, con-
cerning which testimony the Turner senate committee in re-
porting to the senate pronounced manifestly 'not such evi-
dence as ought to be received by the committee.' K
The legislature, however, did make an appropriation of
two thousand dollars to be distributed among the people of
Missouri's bloodstained escutcheon 281
Daviess and Caldwell counties, the ''Mormons" not excluded !
The distributing committee "took a few miserable traps, the
sweepings of an old store," together with a number of
hogs which belonged to the Saints and which they had
shot down and cut up without further bleeding, and divided
these among "the poor Mormons as part of the legislative
appropriation." Of these facts there is abundant proof.
During the same session two hundred thousand dollars was
appropriated to defray the expenses incurred in expelling the
Saints from the State, in the execution of the Governor's
exterminating order!
But the Saints were not satisfied with this disposition of
the matter. They appealed their case to the President and
the Congress of the United States.
Some time in May, 1840, the Prophet Joseph and Elias
Higbee went to Washington for the purpose of laying their
grievances before President Van Buren, reaching the na-
tional capital late in November. They had in their posses-
sion numerous affidavits, covering all phases of the Missouri
affair, and also letters of introduction from prominent
western men to the chief executive and some of the law-
makers at Washington. Calling on the President, they re-
lated their tragic story, to which he calmly replied : "Gentle-
men, your cause is just, but I can do nothing for you. If
I take up your cause, I shall lose the vote of Missouri." He
was then meditating a second term. The brethren returned
home, with no very exalted notion of the President and his
Congress. Thus ended the last efforts of the Saints to ob-
tain redress for their great loss of property and life in that
State, and they rested their case with the Great Judge of all
the earth.
Retribution.
Without question the crimes committed against the Saints by
the people of Upper Missouri, are to be charged mainly to
282 ONE HUNDRED YEARS OF MORMONISM
the cowardice of Dunklin and the knavery of Boggs. The
former refused to believe that any portion of his people
would be guilty of doing what he had ample proofs before
him that they are doing ; the latter, when odds against the
Saints were the greatest, said, "The quarrel is between the
Mormons and the mob, and they must fight it out," and
afterwards upon extremely questionable evidence issued his
cruel and illegal edict to expel or exterminate the "Mor-
mons," purposely selecting such leaders as would not scruple
to carry out the order to the last hideous detail. Both Gov-
ernors could have crushed the mob easily had the one pos-
sessed sufficient courage and the other sufficient honor. But
they chose to adopt a different course, thus bringing upon
the otherwise fair name of the State a weight of eternal
shame.
The measure which the State meted to the Latter-day
Saints — for the burden of guilt was shared now by the whole
State in her legislative indifference — "shall be measured to
them again," said Heber C. Kimball ; "and upon those who
had a hand in our persecution and expulsion, and those who
consented to it, four-fold, full, running over, and pressed
down ; and as the Lord God Almighty liveth, I shall live to
see it come to pass." And Joseph the Prophet had already
declared that the Lord would "come out of his hiding-place
and vex the nation with a sore vexation." These predic-
tions were literally fulfilled in the horrors of the Civil War.
And Missouri was literally baptized in fire and blood.
Governor Boggs, in 1838, taking the legislative, execu-
tive, and judicial powers in his own hands, issued his fright-
ful order for the extermination or banishment of twelve
thousand people indiscriminately, at a cruel loss of property
and life. Governor Jackson, at the opening of the Civil War,
dragged the whole state into the Confederate ranks, after
the people in a regular convention had expressed their de-
termination to remain in the Union, and after the legislature
Missouri's bloodstained escutcheon 283
had refused to authorize his measures. Missouri presented
a "spectacle of a state plunged into secession and civil war.
not in obedience to, but in defiance of, the action of her con-
stitution and the express will of her people — not even by any
direct act of her legislature, but by the will of her executive
alone." And the result was a scene of violence and blood-
shed, unparalleled in any other state. General Fremont,
who had been sent out there by Lincoln to put down the re-
bellion, said in his report: Circumstances, in my judgment,
of sufficient urgency, render it necessary that the command-
ing general of this department should assume the adminis-
trative power of the State. Its disorganized condition, the
helplessness of the civil authority, the total insecurity of
life and the devastation of property by bands of murderers
and marauders, who infest nearly every county in the State,
avail themselves of the public misfortunes and the vicinity
of a hostile force to gratify private and neighborhood ven-
geance, and who find an enemy wherever they find plunder,
finally demanded the severest measures to repress the daily
increasing crimes and outrages which are driving off the in-
habitants and ruining the State." The General's subsequent
measures there were so arbitrary and rigorous as to put him
in jeopardy for a time after the conclusion of the war ; but
he was exonerated from blame in view of the prevailing
condition. Jackson county, especially, was the scene of
devastation and violence. Almost the whole country went up
in flames. Only the chimneys of the houses remained stand-
ing— dark sentinels of the burnt region. Even the inhab-
itants were driven off or taken prisoners. Today not a man
descended from those who assisted in the drivings and ex-
pulsion of the Saints from Missouri can be found in the
county. Their very memories have perished utterly.
"Vengeance is mine, saith the Lord, and I will repay!"
PART THIRD
Nauvoo the Beautiful
CHAPTER I
RISING FROM THE ASHES
Nothing exhibits better the marvelous recuperative power
of "Mormonism" than the manner in which it flourished
in Illinois. Stripped and peeled when they entered that
state, these Latter-day Saints almost immediately sprang
up into a community on the banks of the Mississippi the
like of which was not to be found in western America, so
happy and prosperous were they, with a city and a temple,
with institutions, civic, military, and religious, the wonder
and admiration of all who beheld them.
The Exiles at Quincy.
For that journey from Caldwell county, in Missouri, had
proved a saddening affair. President Young, who had been
forced to flee the country before he had finished the prepara-
tions to move his people, left his family eleven times and re-
turned to aid those who were not able to go without assist-
ance. Samuel H. Smith and seven other brethren were pur-
sued for many miles by a band of Missourians who had
sworn to do them violence, but who were prevented from ac-
complishing their fell designs by the timely appearance of a
blinding snow-storm. Their provisions having given out be-
RISING FROM THE ASHES 285
fore they reached their destination, these brethren were com-
pelled to subsist on barks and buds. Joseph and Lucy Smith
parents of the now imprisoned Prophet, had to borrow a
wagon and team with which to leave Missouri. During the
earlier portion of their journey, it rained incessantly, and in
the end it snowed several inches. Lucy says that she walked
a good part of the way to relieve the team ; and while waiting
to cross the Mississippi, they had to spread their beds on the
snow, and this white mantle they found also to cover them
next morning. The aged Patriarch, during these expos-
ures, contracted consumption, from which disease he died in
September, 1840, a victim of Missouri mobs. And the
Smiths were only one family in many hundreds to endure
the sufferings and hardships of this forced exodus.
Quincy, Illinois, was the immediate refuge of the exiles,
This town, with a population at the time of only a few thou-
sands, is situated on the east bank of the "Father of Waters,"
one hundred and sixty miles southwest of Chicago. The in-
habitants of this place, as indeed the people generally of the
state, were shocked at the conduct of Missouri toward the
"Mormons." The Quincy Argus dealt out unmeasured con-
demnation to Governor Boggs, and his exterminating army.
"We could wish," it declared editorially, "that Missouri's star
were stricken from the bright constellation of the Union."
The Governor of Illinois, too, — Carlin — approved "with en-
thusiasm" a plan of Sidney Rigdon's for impeaching Mis-
souri at the bar of the States, and gave him letters of intro-
duction to the nation's President and the Governor of Ohio,
as "a man of piety and a valuable citizen."
Unfortunately, however, charity seems not to have been
the only motive which led the Illinoisians to receive the out-
cast "Mormons." They evidently had political and commer-
cial reasons as well for their humane actions. It was on the
eve of a presidential election, and the politicians were not
286 ONE HUNDRED YEARS OF MORMONISM
slow to see the advantage of having the "Mormon" vote on
their side. Thus, unconsciously perhaps to the Saints and
their benefactors alike, a snare was being laid before the feet
of the unwary "Mormons," into which they were unwittingly
to step a few years later. However, Illinois, though not a
railroad or a canal had been completed, was in debt more
than fourteen million dollars. "The impossibility of selling,"
observes Governor Ford in his History of Illinois, "kept us
from losing population ; the fear of disgrace or high taxes
prevented us from gaining materially." The county of
Hancock, according to the census of 1830, contained fewer
than five hundred inhabitants as compared with thirty-two
thousand, in 1900.
The initiative step in welcoming the Saints was taken bv
the Democratic Association of Ouincy. Several meetings
were held, at which resolutions were passed expressing sym-
pathy for the afflicted Saints. The society affirmed the
"rights of conscience" to have been grossly violated by "the
inhabitants of the western frontier of Missouri," and ad-
vised the people of Quincy to give material assistance to the
"Mormons," and likewise to abstain from the use of ex-
pressions that might wound the sensibilities of the new-
comers. And the Ouincyites were not slow to act upon this
advice, for they showed great kindness to them.
Our people, on their part, were careful not to abuse this
generosity. Apostle Taylor wrote a letter to the Argus ex-
pressing gratitude for the way in which the "Mormons" had
been treated, and warned the inhabitants of Ouincy and
vicinity against being imposed upon by persons who claimed
membership in the Church, but who had either been expelled
from the society for unchristian conduct or had never be-
longed to it. He disclaimed fellowship with those "who had
contracted habits which were at variance with principles of
moral rectitude" — from whom the people of Quincy stood
RISING FROM THE ASHES 287
most in danger — and those also who were inclined "to
abuse philanthropy and benevolence" by endeavoring to
work up the feelings of the charitable and humane, get into
their debt without any prospect or intention of paying," and
then of shifting the odium of bad character upon the Church.
Commerce.
Meanwhile efforts were being made to find a new home for
this wandering nation of "Mormons." Before the arrival of
the Prophet, in the latter part of April, nothing definite had
been done, though two conferences had been held — one in
February and another in April — to consider some offers of
land by a Dr. Isaac Galland. But two days had not passed
since Joseph's coming before he, Bishop Knight, and Alan-
son Ripley were on their way to examine the tracts of land
offered for sale. This resulted in the purchase of two farms
of Dr. Galland ; one of one hundred and thirty-five acres for
five thousand dollars ; and another, a larger one, for nine
thousand. This was at what was called Commerce. Subse-
quently, other purchases were made, one especially of five
hundred acres for fifty-three thousand dollars. All were on
easy terms, the latter, for instance, one-half in ten years, and
the rest in twenty years. Later, a tract of land, some twenty
thousand acres in Lee county, Iowa, was bought. And there
were still other purchases made.
Commerce was situated about fifty miles above Quincy,
and lay in a majestic curve of the Mississippi, half encir-
cled by water. For a mile or so eastward from the river the
ground rose gradually and then broke off into a waving
prairie, extending for many miles and covered with a vari-
ety of flowers. But this part of the country was at the time
unfavorable for human habitation, though a few cabins had
been erected there. "The land was mostly covered with
trees and bushes, and much of it was so wet that it was with
288 ONE HUNDRED YEARS OF MORMONISM
difficulty that a footman could get through, and totally im-
possible for a team." Nevertheless, with that keen awareness
to a fine situation which has always characterized the leaders
of the Church, Joseph chose this place at which to build a
city. Opposite Commerce, across the river, was Montrose,
where were some old barracks.
As soon as this selection of a site for their new home
had been made, the Saints began gathering there. At first,
families occupied all the old houses that were available, some
lived in tents and wagons and others were satisfied with the
open air. Apostles Woodruff and Young, with their fam-
ilies, occupied a room, fourteen feet square, at Montrose,
formerly used by the soldiers ; and when the latter moved
into other quarters with his wife and children, Orson Pratt
and his family moved into it with Brother Woodruff.
It was here and under these conditions that occurred
what President Woodruff called a day of God's power —
July 22, 1839. The shattered bodies of the Saints proved
too weak for the ravages of disease germs lurking in the
place, and almost everybody there became ill. Joseph had
given up his house to the sick and lodged in a tent in the
door-yard. On the morning of this day he rose, after re-
flecting upon the sufferings of the Saints and praying that
God would mitigate these, and began a marvelous course
of healing. First, he administered to the sick in his own
house and door-yard, then those on the east side of the river,
afterwards, with a number of the Twelve, crossing over to
Montrose. All recovered under his hands. One case is es-
pecially noticeable.
Elijah Fordham lay, at Montrose, unconscious, with the
death-glaze in his eye. He had been dying for an hour, and
every moment was thought to be his last. Joseph and his
fellow apostles entered the room where he lay.
"Elijah, do you know me?" whispered the Prophet. At
RISING FROM THE ASHES 289
first, he received no answer, but repeated the question till the
sick man, under the influence of the Spirit, rallied and said
faintly that he did.
"Have you faith to be healed ?"
"I am afraid it is too late. If you had come sooner, I
think it might have been."
"Do you believe that Jesus is the Christ ?"
"I do, Brother Joseph, I do."
Then the Prophet, "as with the voice of God," uttered the
words: "Elijah, I command you, in the name of Jesus of
Nazareth, to arise and be made whole."
And the sick man rose, leaping from his bed, asked for
and ate some food, and followed the brethren on their tour
of healing.
As Joseph was about to return to Commerce, a man
came up, a non-"Mormon," having heard of this strange
miracle, and asked that the Prophet heal his twins at his
home two miles distant. Joseph, taking out a handkerchief
from his pocket, gave it to Brother Woodruff with the re-
quest that he put it upon the children's faces as he adminis-
tered to them, remarking at the same time, "As long as you
keep that handkerchief, it shall remain a league between you
and me." Apostle Woodruff did as the Prophet directed,
and the children were healed.
In April, 1840, the name Commerce was changed to
Nauvoo. The word was declared by the Prophet Joseph to
signify "beautiful" with an idea also of rest. By June of
this year, two hundred and fifty houses had been built there.
The Growth of the City.
In December, 1840, the legislature passed a bill incorporat-
ing the City of Nauvoo. The charter was the work chiefly
of the Prophet, who said that he had made it "on principles
so broad, that every honest man might dwell secure under
290 ONE HUNDRED YEARS OF MORMONISM
its protecting influences." And indeed it was a noble instru-
ment. It provided for a city council consisting of a mayor,
four aldermen, and nine councilors to be elected by the quali-
fied voters of the city. Every religious society, of whatever
name or nature, was guaranteed protection. "Should any
person," one section declared, "be guilty of ridiculing and
abusing, or otherwise deprecating another, in consequence of
his religion, or of disturbing or interrupting any religious
meeting within the limits of this city, he shall, on conviction
before the mayor or municipal court, be considered a dis-
turber of the peace, and fined in any sum not exceeding five
dollars, or imprisoned not exceeding six months, or both,
at the discretion of said mayor and court."
The first election was held in the following February.
John C. Bennett, was chosen mayor ; William Marks, Sam-
uel H. Smith, Daniel H. Wells, and Newel K. Whitney, were
made aldermen ; Joseph Smith, Hyrum Smith, Sidney Rig-
don, Charles C. Rich, John T. Barnett, Wilson Law, Don
Carlos Smith, J. P. Greene, and Vinson Knight, were elected
councilors. The mayor was a physician who had recently
joined the Church and who had performed some valuable
services to the "Mormon" people in connection with the
charter. But we shall hear more of him anon. Daniel H.
Wells, who was a non-"Mormon" at the time, had been liv-
ing at Commerce for a year or so before the settlement of
the Saints there. The first two acts of the new city govern-
ment were an expression of gratitude to the legislature for
granting the charter and to the people of Ouincy for their
kindness, and an ordinance prohibiting the sale of intoxicat-
ing liquors in Nauvoo.
The charter provided also for the organization of an in-
dependent militia to be called the Nauvoo Legion. This
military body, said the Prophet in an epistle to the Saints
abroad, "embraces all our military power, and will enable us
RISING FROM THE ASHES 291
to perform our military duty by ourselves, and thus afford
us the power and privilege of avoiding one of the most fruit-
ful sources of strife, oppression and collision with the world.
It will enable us to show our attachment to the State and Na-
tion, as a people, whenever the public service requires our
aid, thus proving ourselves obedient to the paramount law's
of the land, and ready at all times to sustain and execute
them.'' The election of officers resulted in the choice of Jos-
eph Smith for lieutenant-general; John C. Bennett, major-
general; Wilson Law, brigadier-general of the first cohort;
and Don Carlos Smith, brigadier-general of the second co-
hort. Subsequently, these men received commissions from
the Governor. In 1844 this body of militia numbered about
five thousand men.
Provisions were also made by this charter "for the teach-
ing of the arts and sciences, and learned professions" at
a university to be established within the limits of the city.
Soon after the machinery of the city government were set,
the council passed an ordinance according to which a chan-
cellor and regents were appointed. There were no funds at
the time either for buildings or equipments, but a site was
chosen and plans drawn for the proposed structure.
Meantime, ecclesiastical organizations were effected. The
twelve thousand and more Saints in Illinois who settled
chiefly in Adams and Hancock counties, in that state, and in
Lee county, Iowa, were augmented from time to time by
Saints from England, who began emigrating in 1840. In
this year about two hundred and forty arrived at Nauvoo ;
in 1841, nine hundred; in 1842, nearly twelve hundred;
1843, between seven and eight hundred; and it is estimated
that while the "Mormons" lived in Illinois, about five thou-
sand Saints emigrated from the old world. Nauvoo rapidly
grew into the largest city in the state, having a population
of from twenty to twenty-five thousand in 1844.
292 OXE HUNDRED YEARS OF MORMONISM
As early as October, 1839, two stakes were organized,
one on the Illinois and the other on the Iowa side of the
river. The former was presided over by William Marks, the
latter by John Smith. In the following year other stakes
were organized in Hancock, Adams, and Morgan counties,
but in May, 1841, all stakes outside of Lee and Hancock
counties, were abandoned and the Saints advised to come to
the latter county. The city, too, was divided into wards,
with bishops and counselors.
Quorums, likewise, were made complete. The death, in
September, 1840, of Joseph Smith, Sen., had left vacant
the office of Patriarch to the Church, and there were six
vacancies in the quorum of Twelve. Hyrum Smith, who had
been second counselor to Joseph since the removal of Fred-
erick G. Williams, was made Patriarch, William Law taking
his place in the First Presidency. John Taylor, John E.
Page, Willard Richards, Wilford Woodruff, George A.
Smith, and Lyman Wight were ordained apostles and mem-
bers of the quorum of Twelve, during this Nauvoo period.
In May, 1842, the Female Relief Society was organized,
with Emma Smith as President; Elizabeth Ann Whitney,
and Sarah M. Cleveland, counselors; Elvira Cowles, treas-
urer; and Eliza R. Snow, secretary. Its object was to
help the poor, nurse the sick, relieve the wants of the widows
and orphans, and to exercise all benevolent functions. This
organization has since become one of the great institutions
in the Church. In March of the following year, a Young
Gentlemen's and Ladies' Relief Society was organized, with
William Cutler as its president ; but this organization has no
existence at present.
Nor did the Saints neglect the work of the press. In
November, 1839, a monthly periodical called the Times and
Seasons was begun, with Don Carlos Smith as editor and
manager. Later, Joseph himself became editor, but when
RISING I- ROM THE ASHES 293
he became too busy with the increased duties of President, he
resigned the editorial chair to John Taylor. William Smith
in April, 1842, established a weekly paper, The Wasp, which,
in May, 1843, became the Nauvoo Neighbor, with John
Taylor as editor.
Thus Nauvoo rose very quickly from the marshland,
reaching its high water mark of splendor in 1844; and the
"Mormon" Church assumed proportions in Illinois such as
the most sanguine expectations would not have predicted in
that melancholy winter of 1838-9. "The curve in the river,"
observes Josiah Quincy, who visited the city a few days be-
fore the Prophet's death, "enclosed a position lovely enough
to furnish a site for the Utopian communities of Plato or Sir
Thomas More, and here was an orderly city, magnificently
laid out, and teeming with activity and enterprise." A great
community had here reared "handsome stores and comfort-
able dwellings," with a temple — "a wonderful structure" —
under way on the brow of the elevation which overlooked
the city. The fame of Nauvoo went abroad, and tourists
came from all parts of America and from Europe to see the
marvels that the "Mormon" Prophet and his people had
wrought. And that work had indeed been nothing short of
miraculous. That a few thousand people, straggling into
Illinois in 1839, homeless and without property, fleeing from
the enraged feelings of their old-time neighbors across the
borders, should in so brief a period have built up such a city
and such a community as Nauvoo was at this time, is surely
one of the great material enterprises of a great industrial
age. It was a veritable rising from the ashes.
Having thus given a general idea of the growth of Nau-
voo, we may now project upon this background the varices
scenes of activity to which this famous city was a witness.
CHAPTER IT
ACROSS THE GREAT WATERS
First, however, it will be necessary to speak of two im-
portant missions that were taken into foreign countries by
members of the Twelve — one to Jerusalem, in Palestine, and
another to England.
The Return of Israel.
Probably no people who are not themselves Jews are so much
concerned in the Jewish race as the Latter-day Saints. In-
deed, the fortunes of these two people are very closely con-
nected. This partly because the latter, according to patri-
archal blessings, are mainly descended from the tribes of
Israel ; partly because of the relation that will exist between
the Zion of the New World and the Zion of the Old when
both are established. At all events, the Saints have always
been deeply interested in everything that is associated with
the Promised Land and the wandering nations of Judah.
At a conference held at Commerce in April, 1840, Apostle
Orson Hyde was appointed to a mission to Palestine. What
first led to this, most likely, was a vision he once had, in
which he saw himself standing on the Mount of Olives
pouring out blessings upon the land preparatory to the re-
turn of the Jews, as predicted in their Record. Leaving
Nauvoo in the middle of this month, he journeyed through
the States "without purse and scrip," preaching by the way.
crossed the sea to England, passed through Germany, where
he remained some time studying the language, went thence
to Constantinople, Cairo, and Alexandria, and, after endur-
ing many hardships, finally reached Jerusalem in October,
"across the great waters'' 295
1841. lie stood upon the sacred Mount, as he had seen him-
self in vision, and prayed that God would remove the curse
from the Holy Land, and plant in the hearts of the children
of Jacob a desire to build up the waste places of their native
country. According to the ancient custom of this people, he
erected a pile of stones in witness of what he had done. He
did the same on Mount Zion. Then he returned to his peo-
ple in America.
It may be of interest to know that when Elder Hyde
performed this apostolic act of dedicating the land of Pales-
tine, there were no indications of what has since become an
immense tide of Jewish immigration to their ancient home.
In 1841 there were only a few huts on the site formerly oc-
cupied by the City of the Great King, whereas it has now
(1905) a population of between sixty and seventy thousand;
besides throughout Palestine the Jews "are buying farms and
establishing themselves in a surprisingly rapid manner." The
Spirit of gathering has been poured out upon this ill-starred
race, and they are burning to reunite under the banner of
their ancient name. It is a curious fact, however, that they
do not, as a rule, admit that they gather in fulfillment of
prophecy, nor to prepare for any coming event ; but never-
theless they have been actuated by a common impulse to re-
build their historic cities and possess once more a govern-
ment of their own. And in this hope they are aided mater-
ially by some of the wealthiest men in the world.
The English Mission.
On the 8th of July, 1838, while the Saints were yet m Mis-
souri, there had been given a revelation (section 118) to the
Prophet which, in addition to calling Elders Taylor, Page,
Woodruff, and Richards to the apostleship, requested the
Twelve to depart next spring "over the great waters" to
promulgate the gospel, taking "leave of my Saints in the city
296 ONE HUNDRED YEARS OF MORMON ISM
Far West, on the 26th day of April next, on the building
spot of my house, saith the Lord."
But by "April next" nearly all the Saints had been driven
from Missouri, and the Prophet Joseph was languishing,
with many of his brethren, in a dungeon. Some of the
Twelve felt, therefore, that the untoward circumstances in
which the people were thrown did away with the necessity
of fulfilling this word of prophecy. But the majority said,
"It is a revelation of God, and must be obeyed." The mob,
however, kept informed, by apostates, of the "secrets" of the
"Mormons," swore that if every other prediction of "old
Joe Smith's" should be fulfilled, they would see that this one
failed, for it had place and date specified. Nevertheless,
Elders Young, Kimball, Orson Pratt, Taylor, Page, Wood-
ruff, and George A. Smith, taking different roads, met with
a few Saints at Far West, while the mob were quietly sleep-
ing away the early morning hours. Thirty-one persons were
excommunicated from the Church, the foundation of the
Lord's house "was recommenced," Elders Woodruff and
Smith were ordained to the apostleship, the apostles, in turn,
offered up "vocal prayer," and after singing "Adam-ondi-
Ahman," they took leave of the Saints, "according to the
revelation !"
But they only left Far West on this occasion. There
was too much going on beyond the Mississippi for them to
depart immediately for Europe. As soon, however, as pos-
sible— nay, before less courageous and faithful men would
have thought it possible — they were on their way to a for-
eign nation to preach the gospel.
On the first day of July, 1839, the First Presidency held
a meeting at Brigham Young's house in Montrose, which
was attended by nine of the apostles. Here the outgoing
missionaries were blessed, as were also the wives of some of
them. Joseph gave the brethren some words of advice,
"across the great waters 297
which are worth quoting both for their inherent value
and also for the light they throw upon his character. "Ever
keep in exercise," he says, "the principle of mercy, and be
ready to forgive on the first intimation of repentance and
desire for forgiveness ; then our Heavenly Father will be
equally merciful unto us." After advising them to be hum-
ble so that they might be strong, he went on to say, "Act
honestly before God and man ; beware of sophistry, such as
bowing and scraping unto men in whom you have no confi-
dence. Be honest, open, and frank in all your intercourse
with mankind." As a key to the Saints generally, as well as
to these few missionaries, "in all their trials, troubles, tempta-
tions, afflictions, bonds, imprisonment, and death," he gave
the following: "See to it that you do not betray Jesus
Christ, that you do not betray the revelations of God,
whether in the Bible, Book of Mormon, or Doctrine and
Covenants, or any of the words of God, lest innocent blood
be found upon your skirts, and you go down to hell !" And
these noble words, let it be remembered by those who would
interpret his great soul, were uttered in a private council of
twelve men, and written down by one of them immediately
afterwards, but not published till many years later.
Apostles Woodruff and Taylor were the first to leave
Nauvoo for their mission. It was on the 8th of August,
1839, at the very time when the Saints were strenuously en-
deavoring to wrest from the marshes of Commerce sufficient
health and vitality to build a home. Wilford was suffering
with the ague, which attacked him every alternate day.
Nevertheless, he bade farewell to his beloved wife and started
on his way to Europe, "looking more like a subject for a dis-
secting room than a missionary." Elder Taylor was physically
well, but agitated by reflections concerning the separation
from his family. "The thought of the hardships they had
just endured," he says, "the uncertainty of their continuing
298 ONE HUNDRED YEARS OF MORMONISM
in the house they then occupied, the prevalence of disease,
the poverty of the brethren, their insecurity from mobs, to-
gether with the uncertainty of what might take place during
my absence, produced feelings of no ordinary character." On
the skirts of the new settlement at Commerce, they came
upon Parley P. Pratt, stripped of hat, coat and vest, shoes
and stockings, hewing logs for a house. Having no money,
he gave them a purse. Presently they drove up to Heber C.
Kimball, who was at the same work, and in much the same
dress — or rather undress — who gave them a dollar, to put
into their purse. At Indianapolis, Elder Taylor was taken
violently ill, and was compelled to remain at Germantown,
Indiana, for two or three weeks ; while Elder Woodruff, still
suffering almost daily attacks from chills and fever, pro-
ceeded on his way. He reached New York November 8th.
A few days after the departure of these two brethren,
Apostles Parley P. and Orson Pratt left Nauvoo, "journey-
ing," says the former, "in our own private carriage, drawn
by two horses!" At Philadelphia, they had the pleasure of
seeing President Smith, who was then on his way to Wash-
ington to lay before the national authorities the Missouri
troubles. At this city, Parley P. Pratt had many conversa-
tions with the Prophet, of which the marriage relation was
the chief topic. "It was from him," the apostle says, speak-
ing of this time, "that I learned that the wife of my bosom
might be secured to me for time and eternity ; and that the
refined sympathies and affections which endeared us to each
other emanated from the fountain of divine eternal love. It
was from him that I learned that we might cultivate these
affections, and grow and increase in the same to all eternity ;
while the result of our endless union would be an offspring
as numerous as the stars of heaven, or the sands of the sea
shore."
While they were here, meetings were held by the Prophet,
"across the great waters" 299
Sidney Rigdon, and Elder Pratt, at one of which Joseph
spoke in such a powerful manner as to draw the follow-
ing comment from Parley : When Sidney was through
speaking, "Joseph arose like a lion about to roar ; and being
full of the Holy Ghost, spoke in great power, bearing testi-
mony of the visions he had seen, the ministering of angels
which he had enjoyed; and how lie had found the plates of
the Book of Mormon, and translated them by the gift and
power of God." A profound impression was made by this
sermon, on the large congregation. They were "astonished,
electrified, as it were, and overwhelmed with a sense of the
truth" which the inspired preacher had uttered. A great
many people were baptized in Philadelphia and vicinity, and
branches established, chiefly through the labors of an elder
named Winchester. This circumstance is worthy of note as
indicating the force and earnestness of the Prophet's words
and presence.
It was not till the middle of September that Apostles
Brigham Young and Heber C. Kimball began their journey.
Both were weak and emaciated with sickness. The former
had not strength enough to walk the few rods from his house
to the ferry-boat, and when he reached Heber C.'s house,
over the river, he lay there prostrate for several days. His
wife and children were sick, like himself, and had little to
keep them during the absence of their father and husband.
Brother Kimball's family, also, were "down with the fever."
His wife was prostrate on her bed, and the only well child
was the junior Heber who could "with difficulty." carry a
small bucket of water to quench the others' burning thirst.
But these brethren bade farewell to their families in this
condition and began their dismal journey towards >sTe\v
York. At Quincy they were compelled to stay for a few
days on account of their physical condition. By the most
300 ONE HUNDRED YEARS OF MORMONISM
singular makeshifts they managed to reach Richmond, In-
diana.
"When we arrived here," says Hebers journal, "we had
means to take us to Dayton, to which place we proceeded and
tarried over night, waiting for another line of stages. We
expected to stop here and preach until we got means to pur-
sue our journey. Brother Brigham went to his trunk to get
money to pay the bill, and found we had sufficient to pay our
passage to Columbus, to which place we took passage in the
stage and tarried over night. When he paid the bill he
found he had sufficient means to pay our passage to Wor-
cester. We tarried till the afterpart of the day and then
took passage to Worcester. When we arrived there, Brother
Brigham went to his trunk again to get money to pay our
bill, and found sufficient to pay our passages to Cleveland."
Out of thirteen and a half dollars that they had when they
left Pleasant Garden, beyond Richmond, they found on look-
ing over their expenses, that they had paid out over eighty-
seven dollars! "Brother Brigham," declares Heber, "often
suspected that I put the money in his trunk or clothes ; think-
ing that I had a purse of money which I had not acquainted
him with. But this was not so ; the money could only have
been put in his trunk by some heavenly messenger, who thus
administered to our necessities daily as he knew we needed."
Apostles George A. Smith, who, with Ruben Hedlock and
Theodore Turley, left about the same time as Elders Young
and Kimball, had an equally heroic struggle with disease. As
the three brethren were journeying painfully along, their
wagon upset, tipping them down the river bank. Elders
Smith and Turley were actually too weak to rise, and had to
be helped by their companion who was a trifle stronger.
They pursued their way once again. A passer by, with cruel
humor, asked the driver if he had been robbing a grave vard !
"across the great waters" 301
But he replied that they were only "Mormon" elders on their
way to Europe to preach the gospel.
Arriving at New York, all of the apostles remained there
some time doing missionary work, before going over the sea.
Elders Taylor, Woodruff, and Turley embarked on Decem-
ber 19th, 1839, the rest following three months later.
It will be remembered that in April, 1838, Heber C. Kim-
ball, Orson Hyde, and Isaac Russell had sailed from Eng-
land after an eight months' mission there, leaving the work
in charge of Joseph Fielding, Willard Richards, and Wil-
liam Clayton. What had these brethren been doing be-
tween this time and the arrival of the apostles in 1840?
Elder Clayton had gone to Manchester and in course of a
few months "raised up" there a large and flourishing branch ;
Elders Mulliner and Wright had opened up the work in
Scotland ; while the branches in and around Preston had re-
ceived large additions. But some opposition had manifested
itself. A sister — Alice Hodgin — had died at Preston ; where-
upon Elder Richards was arrested for "killing and slaying
the said Alice with a black stick." When, however, during
the trial, it appeared that his accusers' bad character would
be laid bare, he was summarily dismissed.
On the 14th of April, 1840, a council of the apostles
was held at Preston, at which Willard Richards, who had
been called to the apostleship by revelation, was ordained a
member of that quorum. Next day a conference was held at
the same place. There were present eight of the twelve
apostles — Brigham Young, Heber C. Kimball, Parley P.
Pratt, Orson Pratt, John Taylor, Wilford Woodruff, George
A. Smith, and Willard Richards. On this occasion, it was
decided to publish a monthly periodical to be called The Lat-
ter-day Saints' Millennial Star, with Parley P. Pratt as
editor. A committee, consisting of Elders Young, Parley P.
Pratt, and Taylor, was appointed to make a selection of
302 ONE HUNDRED YEARS OF MORMONISM
hymns. Another committee, composed of Elders Young,
Kimball, and Parley P. Pratt, was named to publish an edi-
tion of the Book of Mormon. The conference was in session
three days.
And now the American missionaries separated. Elder
Heber C. Kimball was appointed to visit the branches which
he had been instrumental in establishing on his first mission
here, Orson Pratt to labor in Scotland, John Taylor to con-
tinue at Liverpool ; Parley P. Pratt to edit the Star; George
A. Smith to the Potteries; Wilford Woodruff, Brigham
Young, and Willard Richards to Herefordshire.
To follow these brethren into their respective fields of
labor would require too much space in a general work on the
history of the Church, though such a detailed study would
prove exceptionally interesting no less than instructive. But
we may indicate some of the results accomplished by them in
their various conferences.
At Liverpool Elder Taylor did a good work. By the time
the second group of elders arrived he had baptized about
thirty persons, and this number soon increased to more than
one hundred. He also preached the gospel in Ireland and
the Isle of Man, where it had never been proclaimed before
in this dispensation. Not many were brought into the fold
at these latter places.
The London conference was organized during this time by
Apostles Kimball, Woodruff, and Smith. It was a long
time before they could get an opening, on account of the
prejudice of sectarian preachers. Elder Kimball had come
here from his labors with the Saints at Preston and vicinity,
Elder Woodruff from his successful work in Herefordshire,
and Elder Smith from his field at the Potteries. So they had
each had experience that stood them well in hand. President
Young also came here and labored for a week or ten days.
But the ice was broken, as Heber declared, after having
"across the great waters" 303
preached to a large crowd in the streets one afternoon with
great success. Then, too, a sufficient evidence that there
were many souls that would embrace the truth in the great
metropolis was given them in the experience which Apostle
Woodruff and later Elder Lorenzo Snow had with evil spirits
— an experience very similar to that which Elders Kimball
and Hyde went through when the work at Preston was first
begun. Upon the departure of the apostles from London,
Elder Snow was put in charge of the conference, and shortly
afterwards he reported a membership of more than four
hundred. So that "Mormonism" was pretty well established
there.
The greatest success, however, had attended the labors
of Elder Woodruff. He had gone to Herefordshire by direct
command of the Lord, almost as soon as he had landed,
which was in January, three months before the second group-
of missionaries arrived. There he found a society called the
"United Brethren," a body of about six hundred persons, in-
cluding forty-five preachers, that had broken away from one
of the Methodist branches. They were waiting, they said,
for the true Church, which they firmly believed would come
to them. So great was the desire to hear the new preacher
from America that the churches in the neighborhood were
empty of a Sunday. One rector in the vicinity of Hill Farm
sent a constable to arrest Elder Woodruff for preaching.
But the officer was converted at the meeting, and, returning,
told the minister that he would have to get some one else to
serve the warrant. Then the rector sent two clerks of the
parish, as spies, to attend the meetings held by the apostle.
"But they were pricked in their hearts and received the word
of the Lord gladly." As a last resort, the angry clergyman
sent for advice to the Archbishop of Canterbury, for the
"Mormons" had, he declared, turned fifteen hundred per-
sons away from the Church of England. That ecclesiastical
304 ONE HUNDRED YEARS 01' M0RM0NISM
dignity, however, counseled the rector to pay more atten-
tion to the saving of souls and less to the ground where the
foxes, hares, and hounds were wont to run. And Elder
Woodruff, meantime, continued his good work of baptizing
the people and organizing them into branches. During the
eight months that he labored in this district, he baptized
more than eighteen hundred persons, including all the six
hundred United Brethren except one person. Among these
converts were some two hundred preachers of various de-
nominations. "The whole history of this Herefordshire
mission," declares this man of the simple life, "shows the
importance of listening to the still, small voice of the Spirit
of God."*
This was a great mission that these eight apostles per-
formed. An edition of five thousand copies of the Book of
Mormon had been published, an edition of three thousand
hymn books, the Millennial Star had been established, fifty
thousand tracts printed and distributed, a permanent emigra-
tion agency provided for, one thousand souls had gathered to
Zion, and between seven and eight thousand persons brought
into the Church !
On the 20th of April, 1841, Brigham Young, Heber C.
Kimball, Orson Pratt, John Taylor, Wilford Woodruff,
George A. Smith, and Willard Richards embarked for home
on the ship Rochester, leaving Elder Parley P. Pratt to edit
the Star, and to preside over the British mission.
*For a complete account of this remarkable missionary
work by Elder Woodruff, see his "Leaves from My Journal."
Deseret S. S. Union Book Store, Salt Lake City.
CHAPTER III
A LULL IN THE STORM
With the exception of attempts on the part of Missouri
to entrap the Prophet, and a bit of archtreachery that oc-
curred at Nauvoo, the years lying between 1839 and 1844
were a period of singular peace and prosperity for the body
of the Church. They purchased land and built thereon some
comfortable, even beautiful residences; they had a thriving
city which was fast becoming famous ; they enjoyed the good
will, if not the confidence, of the leading men of the state ;
and an uninterrupted stream of immigration increased their
population beyond their hitherto fondest dreams. Hence it
is that we have here some important spiritual events to
chronicle.
A Great Thought-Period.
If the doctrines of "Mormonism" were examined with a view
to classifying them on the basis of their importance, it would
be found that there is no principle, really fundamental in its
character, but was revealed through the Prophet Joseph
Smith. And of those basic truths it is doubtful whether a
single one could be pointed out that was not either first made
known during this Nauvoo period of our history or developed
at this time from hints previously given. Accordingly, any
one who studies carefully this stage of the Restoration will
be struck with the fact that it is pre-eminently a thought-
period, rather than one of outward activity.
Nor need we be at all surprised at this. Joseph stands
at the head of this dispensation, as Adam stands in the fore-
306 ONE HUNDRED YEARS OF MORMON ISM
front of the human race. And he was singularly spiritual
in his nature, statements to the contrary by his enemies not-
withstanding. Not, of course, in the sense that Swenborg or
even Emerson was, whose ideas were too subtle and specu-
lative to be of great use to the multitude ; but spiritual in the
sense that he could grasp the fundamentals of the theolog-
ical-science. And that these larger truths should either come
to him or be made clearer and more practical during this
period of his life, is not astonishing considering the external
fortunes of the Church in this and in the preceding epochs.
In 1820 was given the great vision of the Father and the
Son from which some very obvious inferences might have
been drawn concerning the personality of God and the na-
ture of the Godhead. But on account of Joseph's lack of
acquaintance with the false dogmas of the world, it is doubt-
ful whether these facts were greatly impressed on his mind at
the time. At all events, they do not appear to have taken
definite shape as doctrines till long afterwards. Moroni's
numerous appearings from 1823 to 1829 put him in posses-
sion of some important facts respecting angels and their
relation to man. Then, the appearing of Moses, Elias, and
Elijah to him in the Kirtland temple gave him an insight
into the purposes of God with respect to the race as a whole.
And sb on, till we reach the limit of his revelations up to the
period we are now considering. These were all more or less
germs out of which were to grow some important develop-
ments ; but in this Nauvoo period we see "Mormonism" al-
most suddenly rise up into a sublime system of practical phil-
osophy, if we may use the expression. Attention to the
facts in the case will show that we have not overstated the
point.
The Working Hypothesis.
Beyond all cavil, the central idea of "Mormonism" — its
A LULL IN THE STORM 307
working hypothesis — is the doctrine that man is an eternal
being, as to his essence, capable of eternal progression. A
grand and luminous thought this, throwing into its proper
relative position every truth that God has, at various times
and in different ways, made known to his erring creatures.
"The intelligence of spirits is immortal ; it had no beginning,
neither will it have an end ;" is the doctrine of the great
Prophet. "There never was a time when there were 'not
spirits, [intelligences] for they are co-eternal with our Father
in heaven." And at another time, he declared, "God him-
self was once as we are now, and is an exalted man." How
soul-withering, by comparison, are the dogmas of false
teachers respecting man and his destiny, which makes him
a mean, miserable sinner ! Sinner, he doubtless is, but not
mean and miserable, unless he choose to make himself so.
As Darwin, the great scientist, spent the best part of his
manhood in collecting and arranging data about plants and
animals, which obstinately refused to be classified and ex-
plained by systems then approved, but which fell at once
into harmony and order when the single luminous idea of
"natural selection" was brought to bear upon them ; so, in
like manner, man had for centuries been gathering facts con-
cerning himself, his origin, his destiny, and his present state,
which seemed to have no common bearing, no exact relation
to one another, till the modern Seer cast upon them the light
of the new thought of "eternal progression," when each
took its place in one grand, united whole. And as the Phil-
osopher remembered with ecstacy the precise time and place
that he received the key-thought of biological science, so
mankind will one day call to mind with delight the Prophet,
and revere his name, who first gave them the idea which
throws into their lives a new impulse towards truth.
Round this central idea cluster in beautiful harmony all
the great truths of "Mormonism." The object of man's ex-
308 ONE HUNDRED YEARS OF MORMON ISM
istence is that he might become like the Creator, the Father
of his spirit. To attain this end, he was given a tabernacle
of flesh, the material was joined with the spiritual in the
"fall" of man; for without this union, says a revelation,
perfection is impossible. The experience he gains in mortal-
ity is necessary to his exaltation, and it is a fatal mistake to
avoid this means of growth. His home is here on the earth,
which will be purified and made like a urim and thummim,
not up somewhere in the region of the clouds singing an-
thems forever and fingering harps. Perfection will come
only through obedience to law, whether divine or so-called
"natural." Some of these are contained in the Bible, which
is to be interpreted by the simplest of all rules : "Just no in-
terpretation at all ; understand it exactly as it reads." Man
must have faith in God, in Christ, and in the laws which are
given for his salvation ; he must repent of his sins, which
includes a sinning no more ; he must have those sins washed
away in the waters of baptism by immersion ; then he must
receive the Holy Ghost by the imposition of hands by those
holding divine commission. He must not lie, steal, com-
mit adultery or murder ; or, in short, do anything contrary to
the law of conscience and of God. Marriage is obligatory,
and the rearing of children ; for the greater his posterity,
other things being equal, the greater his glory and power;
tor which reason plurality of wives is a higher law than
monogamy. If, as may happen, man does not hear the gos-
pel while he is in the flesh, he will have the privilege of
hearing it in the spirit world, the ordinances being per-
formed for him vicariously by men on the earth. Christ died
for the sins of mankind, and is the mediator between God
and man ; and only through his name can individuals be
saved. The resurrection from the dead will reunite the spirit
and the body, which were separated in death; after which
•'the meek shall inherit the earth," cleansed from sin. And
A LULL IN THE STORM 30" )
the righteous will go on progressing in knowledge and power
and glory throughout all the ages of eternity.
Most of these great truths were revealed to the Prophet
at this time ; but all of them during the fourteen years he
was permitted to lead the Church. What a time of joy,
therefore, must the Saints at Nauvoo have had as they sat at
the feet of this great man as, under the light of heavenly in-
spiration, he unfolded principle after principle of eternal
life.
"The Hearts of the Fathers."
During the last years of the Prophet, it seems, the chief
thought in his mind was salvation for the dead. He endeav-
ored to impress upon the minds of the Saints the necessity of
being baptized for those who, unbaptized, had gone behind
the veil, for only thus could they be "saviors on Mount
Zion." In connection with this subject was the matter of
performing some of the sacred ordinances pertaining to the
living.
In order the better to carry out the purposes of the Lord
in relation to these holy rites and ceremonies, the people
were commanded to build a temple at Nauvoo. "There is
not a place found on earth/' declared this revelation (section
124) "that He may come and restore that which was lost,
even the fulness of the priesthood ; for a baptismal font
there is not upon the earth, that my Saints may be baptized
for those who are dead. This ordinance belongeth to my
house, and cannot be acceptable to me, only in the days of
your poverty."
Immediately, therefore, they began the erection of a
magnificent structure. The sight was one of the noblest for
a public building that could be found anywhere, on the ele-
vated part of the city overlooking the country to the west. A
building committee was appointed, plans were drawn, and
310 ONE HUNDRED YEARS OK MORMONISM
excavations made; so that by April 6th, 1841, at the time of
the eleventh general conference of the Church, the corner
stones were laid with imposing ceremonies. The southeast
corner stone was laid by the First Presidency ; the south-
west stone, by the President of the High Priesthood ; the
northwest, by the High Council ; and the northeast, by the
Bishops. From this time on the building progressed rapidly,
considering the condition of the people at the time, till by
October 6th, 1843, a conference was held in it, though of
course, it was far from being completed. It was not finished
till after the Prophet's death.
The temple was one hundred and twenty-eight feet long,
eighty-eight feet wide, and sixty-five feet to the square.
From the ground to the top of the spire was one hundred
and sixty-five feet. The material was light gray limestone,
nearly as hard as marble, though there was much wood in
the building. There were thirty hewn pilasters — nine on each
side and six on each end — the capitals of which, at a height
of fifty feet, were suns with human faces in bold relief two
and a half feet broad, ornamented with rays of light- waves,
and surrounded by hands with trumpets. There weie two
stories in the clear. On the west front of the building was
inscribed in gold the words: "The House of the Lord;
built by the Church of Jesus Christ of Latter-day Saints.
Holiness to the Lord." The total cost was more than one
million dollars.
CHAPTER IV
MALEVOLENT ECHOES
One would naturally suppose that the Missourians, having;
once rid themselves of the obnoxious "Mormons," would
rest in supine contentment at the prospect offered by their
long-sought relief. But such were not the quiescent ways of
those who had accomplished that expulsion. Accordingly,
the Saints had no sooner entered upon their Illinois pilgrim-
age than they became aware that the rancorous feelings of
their inveterate foe were neither dead nor sleeping.
Kidnappers at Work.
The first indication of this lingering malevolence was the
kidnapping of four "Mormons," a few miles above Quincy,
by a band of Missourians living at Tully, in Lewis county.
No warrant was served, no offense charged against them ;
they were simply taken by main force while they were en-
gaged in their daily work. For a day or two they were kept
prisoners in an old log cabin, under constant threatenings.
And when they were brought out, it was not to be set on
trial according to law nor to be let go ; but, instead, one was
hanged on a tree by the neck till he was nearly strangled,
another was cruelly beaten till he was half dead, and the
other two were stripped of their clothing, lashed to a tree,
and left there most of the night. Then they were dismissed
with this characteristically Missourian note : "The people of
Tully, having taken Mr. Allred, with some others, and hav-
ing examined into the offenses committed, find nothing to
justify his detention any longer, and have released him."
This was signed by W. H. Woodward, who acted "by order
of the committee."
312 ONE HUNDRED YEARS OF MORMONISM
This outrage, when the news of it reached Nauvoo, created
great indignation. A meeting was held and resolutions
passed, in which non-" Mormons" also took an active part.
George Miller and Daniel H. Wells, the latter a Gentile,
waited on Governor Carlin at Quincy and related to him the
case of the brethren. His Excellency appeared to be deeply
moved, and his wife wept, at the recital. But nothing ever
came of this meeting with the executive, except promises
and tears ; for his "enthusiasm" for the "Mormon" cause had
already waxed cold.
"Fugitives."
In two months more came another evidence of Missouri's
disposition towards the Saints, in the shape of a requisition
from Governor Boggs of that state on the Governor of Illi-
nois for the persons of Joseph Smith, Sidney Rigdon, Lyman
Wight, Parley P. Pratt, Caleb Baldwin, and Alanson Brown,
as "fugitives from justice." And the requisition, moreover,
was readily granted by Governor Carlin. But when the
sheriff came to Nauvoo to serve the warrant, the "fugitives"
could nowhere be found. The writ was therefore returned
and became "dead." This last fact is important, as we shall
presently see, for "thereby hangs a tale."
Nothing further was heard of this matter till June, 1841,
when the Prophet was returning from Quincy, whither he
had been to accompany Hyrum Smith and William Law on a
mission to which they had been called by revelation. At
Heberlin's hotel, about twenty-eight miles from Nauvoo, he
was overtaken by a posse, under the sheriff of Adams county,
and a Missouri officer, and arrested on the same charge that
had been preferred against him on the previous September,
and, in fact, on the same requisition that had been made out
at that time for himself and five other brethren. Joseph was
the more astonished since, while visiting Governor Carlin at
MALEVOLENT ECHOES 313
Quincy only a few hours before, he had not received the
slightest hint of this process. The party with the Prophet
returned to Quincy, where the prisoner obtai-ned a writ of
habeas corpus from the master in chancery, Charles A. War-
ren. Judge Stephen A. Douglas appointed the hearing for
Tuesday, the 8th of June, at Monmouth, in Warren county.
Joseph was taken to Nauvoo by Sheriff King.
The trial took place on the Wednesday following. The
blind and ignorant zeal of Joseph's enemies employed, at
their own expense, a number of the best attorneys they could
engage, and threatened to withdraw their favor from any
lawyers who would dare to defend the accused. Neverthe-
less, Joseph secured the services of Charles A. Warren, Sid-
ney H. Little, O. H. Browning, James H. Ralston, Cyrus
Walker, and Archibald Williams, who rose above the petty
meanness of the rabble. The result of the trial was that the
Prophet was acquitted on the ground that the warrant on
which he was arrested, having been returned, was dead.
Judge Douglas would not go beyond this legal technicality
into the merits of the case.
Some incidents in this arrest and trial should not pass
unnoticed. While the sheriff was on his way from Quincy
to Nauvoo with his prisoner, he was taken very sick, but was
nursed carefully by the Prophet till he recovered. At Mon-
mouth, Joseph was invited to speak at the court house, but
declined, appointing Amasa Lyman to preach in his place,
which Elder Lyman did. During the trial, the Judge or-
dered the sheriff then in charge to keep back the crowd, but
he neglected to do so and was fined ten dollars. Ordered
again, shortly afterwards to send back the spectators, he said
that he had instructed the constable to do so, whereupon
Judge Douglas said: "Clerk, add ten dollars to that fine."
The sheriff gave no further trouble after this. The attorneys
on the opposition, except two, treated the aecused with great
314 ONE HUNDRED YEARS OF MORMONISM
fairness, and Joseph's lawyers pleaded well his case. Brown-
ing's address is especially remembered. He had seen, he
said, "the blood-stained traces of innocent women and chil-
dren, in the dreary winter, who had traveled hundreds of
miles barefoot, through frost and snow, to seek a refuge
from their savage pursuers ;" and he dwelt upon the shame
of sacrificing the Prophet to the "fury'* of those who dwelt
in the "savage land" of Missouri, "where none dared to en-
list in the cause of justice." "If there was no other voice
under heaven," he cried, "ever to be heard in this cause,
gladly would I stand alone, and proudly spend my latest
breath in defense of an American citizen."
The "Mormon" Benedict Arnold.
At this point in our narrative it becomes necessary to relate
a circumstance or two that concerns a character of whom we
have hitherto said little — the notorious Dr. John C. Bennett.
The first notice which the Saints had of the existence of
this man was an offer he made them to join with "their
forces" his own "invincible dragoons," of whom he was
brigadier-general, and then to march upon the "cowardly
persecutors of this innocent people." The offer, of course,
was rejected. Later, when the "Mormons" began settling
upon lands in and about Commerce, he manifested a desire
to embrace their fortunes. In a letter which he wrote the
Prophet at this time, he stated that it wrould not be necessary
to resign his military ofhee and that he would continue to
practice his profession of medicine among his new friends ;
so that the Saints "should have all the benefits of his speak-
ing power, and his untiring energies in behalf of the good
and holy faith." And the Prophet had written back that no
doubt the doctor would be of great service to the "Mor-
mons," and that, though he devoted his time and abilities to
a suffering people, he would insure himself of "that bless-
MALEVOLENT ECHOES 315
ing which maketh rich and addeth no sorrow." "My general
invitation is," continued Joseph's unenthusiastic letter, "let
all who will come, come and partake of the poverty of Nau-
voo freely." Bennett came and was baptized.
Though the Prophet had undoubtedly entertained sus-
picions regarding the new convert's sincerity in joining the
Church under such conditions, the doctor's energy, earnest-
ness, and general helpfulness largely overcame these. Ben-
nett was looked upon as "a man of enterprise, extensive ac-
quirements, and of independent mind, one calculated to be of
great benefit to the Church." So he was made the first
mayor of Nanvoo, the charter of whose new government he
had been largely influential in obtaining. And he had been
given other positions as well, civil and military. In fact, so
useful did he make himself that there could be no lingering
doubt of his sincerity. Joseph said of him about this time,
"He is almost the only man I have around me who can do
what I want and in the right way."
But such was not the real John C. Bennett. He was all
the while acting a part. And his true character soon ap-
peared.
May 7th, 1842, was a gala day at Nauvoo. The Legion
— two thousand troops — was to have a parade and a sham
battle. At three o'clock, General Law's command of cavalry
was to make a descent upon that of Rich's infantry. A great
throng of spectators were there, including Judge Douglas
and other prominent men of the state. When three o'clock
arrived General Joseph Smith and his body guard were sta-
tioned off by themselves. Major-General Bennett rode
up and asked the Prophet if he would not himself lead the
charge of the first cohort. But he refused. Would he not
then stand in the rear of the cavalry without his staff. But
A. P. Lockwood, the commander of the guard, would not
hear of it. And Bennett rode off.
316 ONE HUNDRED YEARS OF MORMONISM
"If General Bennett's true feelings towards me are not
manifest to the world in a very short time," remarked the
Prophet not long after this, "then it may be possible that the
gentle breathings of that Spirit which whispered to me on the
parade that there was mischief in that sham battle, were
false ; a short time will determine the point. Let John C.
Bennett answer at the day of judgment. Why did you re-
quest me to command one of the cohorts, and also to take my
position without my staff, during the sham battle on the
seventh of May, 1842, where my life might have been for-
feited and no man have known who did the deed?"
And a short time did determine the point ; for that very
month had not ended before Dr. Bennett was overwhelmed
by the deep disgrace of his misdeeds. It was learned that
he was immoral, that he was plotting against the leading
men of the Church, and that he had a bad record prior to
his connection with "Mormonism." He resigned his office
as major and Joseph was elected in his place. His engage-
ment to a young woman — the daughter of a respectable
"Mormon" in the city — was broken off when it was learned
that he was already a husband and father ; his family was
then living in McConnellsville, Ohio. It transpired shortly
that he had been "leading silly women captive" at Nauvoo,
not one but several, having persuaded them that promiscuous
intercourse of the sexes was taught privately by the Prophet.
In this same guilt Francis M. and Chauncey L. Higbee were
also involved. When these things came to light, Bennett at-
tempted suicide, but was rescued from death in spite of him-
self. He was about to be excommunicated from the Church,
but action was postponed because he begged so piteously
that his mother might be spared the shock of his disgrace.
"Doctor," said Joseph to him one day, in the presence of
Squire Wells, "I can sustain you no longer. Hyrum is
against you, the Twelve are against you, and if I do not
MALEVOLENT ECHOES 317
come out against sin and iniquity, I shall myself be trodden
under foot as a Prophet of God." This was fatal to Ben-
nett's influence, and also to his ambition to be a legislative
representative from Hancock county, which office he was
then aspiring to.
In the city council he declared that Joseph had not "either
in public or private" given him any "authority or license"
to "hold illicit intercourse with women."
"Will you state definitely," asked Joseph, "whether you
know anything against my character, either in public or
private?"
"I do not," was his answer. "In all my intercourse with
General Smith, in public and in private, he has been strictly
virtuous."
This same statement he made subsequently in an affidavit
before Justice Wells. Meantime, he professed great repent-
ance, hoping that "the time would soon come when he might
be restored to full confidence and fellowship" in the Church.
"Should the time ever come," he said, "that I may have
the opportunity to test my faith, it will then be known
whether I am a traitor or a true man."
That time came, and proved him traitor to the bone. For
he precipitately left Nauvoo shortly after this, joined hands
with the old anti-" Mormon" foe across the river, and re-
peated the worst things he had even been wicked enough to
.say against the Prophet. He was confronted with his affi-
davit ; whereupon he put forth the characteristic, theatrical
plea that he had made it under duress ! Thereupon his en-
tire conduct, so far as concerned the Saints, was exposed in
the Nauvoo papers. Those who had been led astray by his
wiles were tried and given the alternative of repentance or
excommunication.
That such was Bennett's true character is evident from
everything that is known of him. Governor Ford in his His-
318 ONE HUNDRED YEARS OF MORMONISM
tory of Illinois (page 263), declares: "This Bennett was
probably the greatest scamp in the western country. I have
made particular inquiries concerning him, and have traced
him in several places in which he had lived before he had
joined the Mormons, in Ohio, Indiana, and Illinois, and he
was everywhere accounted the same debauched, unprincipled,
and profligate character." Dr. Alexander Wilder, in his
History of Medicine (page 486), reveals another phase of
Bennett's villainy. "About this time," he says, speaking of
the rise, in 1832, and thereabouts, of certain reform papers in
this country, "there occurred an episode, perhaps the first of
the kind ever coming to light in the United States. A char-
ter for the 'University of Indiana' and the 'Christian Col-
lege,' at New Albany, had been conferred by the legislature
in 1833. The mover in the matter, and the titular president,
and chancellor of the institution, was one John Cook Ben-
nett, afterward attaining notoriety from his relations with
Joseph Smith, the Mormon Apostle, in Nauvoo. The insti-
tution did not go into operation, but its degrees were dis-
tributed wherever individuals could be induced to accept and
pay for them. Bennett visited Worthington and attempted
to vend his commodities among the students. He boasted
that he had conferred them on the professors, naming Dr.
Morrow, but this was shown to be a slander." Whether
Bennett's own degree had been conferred in this manner, wc
are not informed. And yet anti-"Mormon" writers continue
to quote this man's statements as authority for "Mormon"
wickedness in Nauvoo !
The Inevitable Boggs.
Following this, occurred one of the most high-handed pro-
ceedings that ever occurred between the governors of two
states. It came came about in this manner :
Lilburn W. Boggs, who was an ex-governor by this
MALEVOLENT ECHOES 319
time, on the evening of May 6th, 1842, was shot by an un-
known hand, as he sat in his room. So serious were the
wounds made by the assassin that for a time Boggs's life
was despaired of, but in time he rallied and recovered. It
had, however, been rumored that he was dead.
More than two months went by, and nothing further
was said of the occurrence, when suddenly the ex-governor
went before Justice Samuel Weston, of whom we have heard
before, and made out an affidavit charging Joseph Smith, "a
resident of Illinois," with being accessory before the fact to
an assault upon his person with intent to kill. This was on
the 15th of July. On the strength of this affidavit, Governor
Reynolds, of Missouri, made out a requisition on the Gov-
ernor of Illinois for the person of Joseph Smith, "a fugitive
from justice," charged with "being accessory before the fact,
to an assault with intent to kill, made by one O. P. Rockwell,
on Lilburn W. Boggs." The requisition was granted, and
the accused were arrested at Nauvoo by the sheriff of Adams
county. The Prophet and Rockwell, however, obtained a
writ of habeas corpus, first of the municipal courts at Nau-
voo, which the sheriff refused to honor, and then of the mas-
ter in chancery. The prisoners, meanwhile had been left in
charge of the Marshal, but without the original writ ; so they
were turned loose.
But events were taking such a turn as to suggest that
the two brethren go into hiding. Accordingly, Rockwell
went to the east, and Joseph went from house to house
among his friends. First, he stayed with his uncle John at
Zarahemla, but hearing that the Governor of Iowa had
issued, upon a requisition from Missouri, a warrant for his
arrest, he went to the home of a Brother Edward Sayers, at
Nauvoo. Not long afterwards, however, he returned to his
own house, conceiving that his enemies would not expect him
to take such a risk. One day, however, a posse came to the
320 ONE HUNDRED YEARS OF MORMONISM
house to arrest him, but were delayed in the hall by some tri-
fling questions by Emma Smith till Joseph had time to escape
through the back door into some tall corn, and thence to
Bishop Whitney's residence. His next home was at Edward
Hunter's, from which he directed affairs at Nauvoo, and
wrote a valuable epistle to the Chruch on baptism for the
dead. Later, however, he decided that he would be as safe
at his own home, to which he repaired, though he remained
there only a short time. He would have taken his family
into a distant part, but for the fact that the enmity of those
who sought his life was as great against the whole com-
munity. Part of the time he was thus concealed, it is pleas-
ant to note, was devoted to cutting and hauling wood for
the poor at Nauvoo.
Meanwhile, petitions were sent to the Governor in which
he was invoked to turn aside these illegal proceedings. One
was written by Emma Smith and another by the Relief So-
ciety. But the chief executive answered by setting a price
on the heads of the Prophet and Rockwell,— almost his last
official act as governor, for he went out of office shortly
afterwards. The Governor of Missouri also offered a reward
for the capture of the brethren. For a time, the Prophet's
friends entertained hopes that the new incumbent of the gu-
bernatorial chair — Thomas Ford, of whom, also, we shall
hear enough presently — would rescind the unjust actions of
his predecessors ; but he refused to undertake "doubtful pow-
ers," although he admitted in a letter to Joseph that Mis-
souri's requisition was illegal. At the same time Justice
Butterfield was asked for his opinion on the whole conduct of
the frontier state. He declared that it was entirely unlawful,
and so persuaded Governor Ford. All that his excellency
would do was to advise the Prophet to submit to a trial at
Springfield, pledging him protection to and from the place
and while he was there. And Joseph consented to be tried.
MALEVOLENT ECHOES 321
Accordingly, he was arrested by Wilson Law, at Nauvoo,
on Carlin's proclamation. At Carthage an order for a writ
of habeas corpus was obtained which was made out at
Springfield a few minutes before the court convened, to
which place the Prophet and a number of his friends had
gone. Joseph was placed under bonds for four thousand
dollars, and requested to appear at the session of the court
which was to be held a few days hence. The attorney for
the state attempted to have Joseph turned over to the Mis-
souri authorities, on the ground that the court did not have
jurisdiction to try the case. But Judge Pope decided differ-
ently, and the case went on.
The tactics of the Prophet's enemies are sufficiently re-
vealed in the opinion of Judge Pope, who presided at the
trial. "It is proposed," he says, "to deprive a freeman of his
liberty ; to deliver him into the custody of strangers ; to be
transported to a foreign state ; to be arraigned for trial be-
fore a foreign tribunal, governed by laws unknown to him ;
separated from his friends, family, and his witnesses, un-
known and unknowing. Had he an immaculate character,
it would not avail him with strangers. Such a spectacle is
appalling enough to challenge the strictest analysis. . . .
Boggs was shot on the 6th of May. The affidavit was made
on the 25th of July following. Here was time for inquiry,
which would confirm into certainty, or dissipate his sus-
picions. He had time to collect facts to be had before a
grand jury, or be incorporated in his affidavit. The court
is bound to assume that this would have been the course of
Mr. Boggs, but his suspicions were light and unsatisfactory.
The affidavit is insufficient. First, because it is not positive ;
second, because it charges no crime ; third, because it charges
no crime committed in the state of Missouri. Therefore, he
did not flee from the justice of the state of Missouri, nor has
he taken refuge in the state of Illinois."
322 ONE HUNDRED YEARS OF MORMONISM
Concerning Governor Reynolds's part in this affair, he
says : "The governor of Missouri, in his demand, calls
Smith a fugitive from justice, 'charged with being accessory
before the fact to an assault, with intent to kill, made by one
O. P. Rockwell, on Lilburn W. Boggs, in this state (Mis-
souri).' This governor expressly refers to the affidavit as his
authority for that statement. Boggs, in his affidavit, does
not call Smith a fugitive from justice, nor does he state a
fact from which the governor had a right to infer it. Neither
does the name of O. P. Rockwell appear in the affidavit, nor
does Boggs say Smith fled. Yet the governor says he has
fled to the state of Illinois."
Nor does the complicity of ex-Governor Carlin escape.
"The governor of Illinois," continues the Judge, "respond-
ing to the demand of the Executive of Missouri for the ar-
rest of Smith, issues his warrant for the arrest of Smith, re-
citing that 'whereas Joseph Smith stands charged by the
affidavit of Lilburn W. Boggs with being accessory before
the fact to an assault, with intent to kill, made by one O. P.
Rockwell, on Lilburn W. Boggs, on the night of the 6th day
of May, 1842, at the county of Jackson, in said state of Mis-
souri ; and that the said Joseph Smith has fled from the jus-
tice of said state and taken refuge in the state of Illinois.'
Those facts do not appear by the affidavit of Boggs." So the
Prophet was discharged.
Some incidents connected with this Springfield trial also
deserve attention. The presence of the famous "Mormon"
Prophet in this place occasioned considerable excitement.
The same prejudice was manifested here that showed itself
at Monmouth. But the Prophet met a number of the most
prominent men of Illinois ; for the legislature was in session.
He and the Governor had several conversations. "I had rea-
son to think," said his excellency afterwards, "that the Mor-
mons were a peculiar people, different from other people,
MALEVOLENT ECHOES 323
having horns or something of the kind ; but I found that they
looked like other people ; indeed, I think Mr. Smith a very
good-looking man." An invitation was extended Joseph to
preach in the court house ; but he declined, on account of his
being under arrest ; and Apostles Hyde and Taylor preached
to a crowded house, whose attention was divided between
the words of the preachers and the person of the Prophet.
On January 10th, 1843, Joseph and his brethren reached
Xauvoo, amid great rejoicings. The Twelve issued a procla-
mation appointing the seventeenth as "a day of humiliation,
fasting, praise, prayer, and thanksgiving before the Great
Eloheim." And the Prophet, on the eleventh, the day after
his arrival from Springfield, gave a party and banquet to the
Twelve and other leading citizens of Nauvoo.
On the evening of these festivities at Joseph's home, an
incident occurred which threatened to bring things to an un-
happy crisis. A rough-looking man with long, straggling
hair, came sauntering into the banquet room like one in the
first stages of intoxication. The Prophet, casting a sus-
picious eye on the stranger, quietly notified a policeman
present to put the fellow out. But the new-comer, suddenly
throwing away all signs of drink, grappled this functionary
of the law. All eyes were, therefore, turned on the wrestlers.
[n the midst of the scuffle, Joseph suddenly caught sight of
the stranger's face, which had hitherto been mostly concealed
by a slouch hat drawn down on his head, and beheld his
old friend and fellow-prisoner, Orrin Porter Rockwell ! The
"long-haired stranger" was, of course, made a welcome
guest, whereupon he recounted the many thrilling events of
his wanderings since he had last seen them.
He had been away many months. First, he went to the
Eastern States. But he tired of this strange country — for he
was born for rough work in the pioneer's land — and found
his way back to St. Louis, where a Missourian recognized
324 ONE HUNDRED YEARS OF MORMONISM
him as the man advertised for in the papers. He was ar-
rested, and imprisoned for eight months ; but even a Missouri
grand jury could find nothing against him, and so he was
not detained on that account. While waiting, however, for
this decision he had broken jail, for which he was sentenced
to five minutes' imprisonment, which, in strict accord with
Missouri arithmetic, prolonged itself into a few hours.
Once, during his incarceration, he was approached con-
fidentially by Sheriff Reynolds with a proposition by which
Rockwell might profit greatly. He was to be released, go to
the outskirts of Nauvoo, there meet the Prophet by appoint-
ment, and detain him until his "friends" from Missouri could
come along. "Rockwell," whispered the officer, "only de-
liver Joe Smith into our hands, and you can name your
pile."
"I'll see you damned first," answered the redoubtable Por-
ter, "and then I won't."
Some time during this same evening Sidney Rigdon
handed Orson Pratt a letter which he had received, addressed
to both himself and Pratt, from John C. Bennett. "I leave
tonight for Missouri," said this Benedict Arnold, "to meet
a messenger charged with the arrest of Joseph Smith, Ly-
man Wight, and others." "The war goes bravely on," he
continued ; "and although Smith thinks he is now safe, the
evening is near, even at the door." This letter Elder Pratt
promptly turned over to the Prophet, thus relieving himself
of the odium of secret correspondence with that arch-traitor
Bennett, which Rigdon, whose well of faith was not fast
drying up, has never been altogether cleared of.
An Evil Sextette.
In June, 1843, the Prophet and his family went to visit
Emma's sister, living near Dixon, in Lee county, more than
two hundred miles north of Nauvoo. One morning he was
MALEVOLENT ECHOES 325
walking on the path leading from the house to the barn,
when two men suddenly pounced upon him, like tigers from
the jungle, and with profanity of the most shocking charac-
ter, took hold of him violently, at the same time cocking
their revolvers and threatening to shoot him on the spot.
Joseph asked what the meaning of all this was, to which they
only answered with another volley of oaths and additional
threats on his life, dragging him meantime to their wagon in
front of the house. No warrant had been served upon him
thus far, but he was hustled into the wagon and driven off
towards Dixon.
These two men were sheriffs, Reynolds of Missouri and
Wilson of Illinois. They carried in their pockets a warrant
which Governor Ford had issued on a requisition from the
Governor of Missouri. These two governors, it seems, had
been under the sinister influence of John C. Bennett and a
man named Owens, from Missouri, where he had once led a
Jackson county mob against the Saints. Bennett managed
Governor Reynolds ; and Owens, Governor Ford. And these
two sheriffs had been chosen beforehand by these two evil
counselors, because of their great animus towards the "Mor-
mons" in general and Joseph Smith in particular.
The Prophet, however, had not been left in the dark as
to the new movements against him. We have seen that a let-
ter from Bennett to Rigdon and Pratt warned him of this
apostate's progress in his designs. Then, too, as soon as the
warrant was out. Judge Adams, a friendly attorney at
Springfield, despatched a quick messenger to Nauvoo to
notify the Prophet of his danger. But Joseph, not being
there, his brother Hyrum sent Stephen Markham and Will-
iam Clayton to Dixon with the news. A lawyer at Dixon,
also, just after this, sent word to Joseph that a warrant had
been issued for his arrest. Somehow, Reynolds and Wilson
got wind of the Prophet's whereabouts, and had come direct
326 ONE HUNDRED YEARS OF MORMONISM
to Dixon and found him. It is asserted that they disguised
themselves as "Mormon" elders. If so, they probably thus
won the confidence of some good "Mormon," and obtained
information concerning Joseph. But as they did not serve
any warrant upon him, he likely imagined them kidnappers.
While they were putting him into the wagon, Markham
came up and held the horses till Emma could reach it with
Joseph's coat and hat.
At this time, and also as they drove to Dixon, the sher-
iff's cursed and swore and threatened to shoot the Prophet,
poking their pistols into his sides till his flesh there was
greatly bruised. Once he had opened his shirt bosom to
them and said : "Kill me if you will, I am not afraid to die ;
I have endured so much oppression that I am weary of life.
But I am strong, and could cast both of you down if I
would."
Arriving at Dixon, he was thrust into a room, and even-
person who proffered to aid him was refused admittance.
Finally, however, the proprietor of the hotel and another
friend of justice gave these officers to understand that, what-
ever violation of the law was permitted in Missouri, the
prisoners must be given fair treatment in Illinois. So Joseph
obtained a writ of habeas corpus returnable before Judge
Caton, at Ottawa. But writs were also sworn out against
Reynolds and Wilson, and they were accordingly placed un-
der arrest. The whole company thus went towards Ottawa
for trial.
At Pawpaw Grove, thirty-two miles on their way. thev
learned that Judge Caton was out of the state, hence thev
would have to return to Dixon for new writs returnable
elsewhere. But before leaving, a large crowd, hearing that
the "Mormon" Prophet was in town, gathered at the hotel.
They wanted to hear him preach, suggesting the subject of
marriage. Reynolds, however, objected to this.
MALEVOLENT ECHOES 327
"I wish you to understand," he said, "that this man is my
prisoner. You must all disperse."
Whereupon an old gentleman, named Town, who car-
ried a heavy cane to help his lameness, spoke up : "You
damned infernal puke, we'll learn you to come here and in-
terrupt gentlemen! Sit down there (pointing to a very low
chair), and sit still. Don't open your head till General
Smith gets through talking. If you never learned manners
in Missouri, we'll teach you that gentlemen are not to be
imposed upon by a nigger-driver. You cannot kidnap men
here. There's a committee in this grove that will sit on your
case ; and, sir, it is the highest tribunal in the United States,
as from its decision there is no appeal."
Joseph spoke for an hour and a half on the subject chosen,
and the company returned to Dixon. Arriving there, they
obtained new warrants, "returnable before the nearest court
in the fifth judicial district, authorized to hear and deter-
mine writs of habeas corpus." As that was thought to be
Judge Douglas's at Quincy, they went towards that place ;
but on the way Joseph convinced his attorney, Cyrus Walker,
that the courts of Nauvoo had the necessary authority, and
so they decided to go to that city.
In the meantime, Joseph had despatched William Clay-
ton to Nauvoo with news of what had happened to him. It
was Sunday when he reached the city, and meeting was in
session. Hyrum announced, in the midst of the meeting,
that he would like to see all the brethren immediately. The
meeting, of course, broke up, and the men flocked to the
green, where a hollow square was formed around Hyrum
who related to them what had occurred, and called for vol-
unteers to go to the rescue. The result was that in a few
hours one hundred and seventy-five men were in the saddle
on their way over the country towards Dixon, and about
seventy-five more took passage up the river on the Maid of
328 ONE HUNDRED YEARS OF MORMONISM
Iowa, with instructions to do all in their power to render aid
to Joseph.
As the Prophet and his party approached Monmouth,
the brethren sent out from Nauvoo began to fall in by small
squads, for they had divided in order the better to accom-
plish their purpose. The sheriffs who had Joseph in charge,
when they learned that they were on their way to Nauvoo,
were alarmed for their safety. But Joseph assured them
that they should receive no harm. Now, however, as the
Prophet's friends kept dropping in, they needed reassuring.
"Is Jem Flack anywhere around?" inquired Reynolds,
with no little concern. He was told that he was.
"Then I'm a dead man !" was his answer, as his face as-
sumed the death hue. But when Jem came up, the Prophet
requested him to postpone his revenge upon the Missourian
till another time, which he did.
Reynold's fears that Markham would do him violence ap-
peared to be equally great, for he asked, when Stephen of-
fered to shake hands with him —
"Do you meet me as a friend? I expected to be a dead
man when I met you again."
"We are friends, except in law," was Markham's reply;
"that must have its course."
What a triumph was that entrance into the city! Men,
women, and children came to meet their beloved Prophet,
with music and shouts of joy for his safe return. "Old
Charley," Joseph's favorite horse, was brought out, and the
Prophet mounted him and rode into town, Emma by his side.
Upon reaching his home, Joseph spoke a few words to the
multitude, promising to address them at four o'clock, near
the temple. And they dispersed. About fifty persons sat
down at the Prophet's table that afternoon, including the two
sheriffs who had so shamefully abused him. They were
placed at the head of the table, and waited upon by Emma
MALEVOLENT ECHOES 329
herself! In the afternoon, Joseph addressed the Saints, as
promised.
The trial of the Prophet occurred in due time at a court
presided over by William Marks, D. H. Wells, N. K. Whit-
ney, G. W. Harris, Gustavus Hills, and Hiram Kimball, as
justice and associates. Hyrum Smith, Parley P. Pratt,
Brigham Young, G. W. Pitkin, Lyman Wight, and Sidney
Rigdon were examined as witnesses ; for this court had less
scruples than those at Monmouth and Springfield about en-
tering into the merits of the case. The Prophet was ac-
quitted. Copies of all the documents pertaining to the trial
were forwarded to Governor Ford, so that he might be in-
formed as to what had been done. These documents, which
may be found in the appendix to Vol. III., of the History
of the Church, constitute the most authoritative and detailed
original source of information concerning the whole series
of difficulties between the Saints and the Missourians.
They are all, of course, from the ''Mormon" point of view.
Thus every effort on the part of Missouri to get the
Prophet into her power was thwarted, and Joseph was a free
man.
CHAPTER V
THE SEED OF THE CHURCH
And now we come to the last scenes in the remarkable
career of the Prophet Joseph — those which terminated in his
martrydom. Like so many other untoward events in the
history of "Mormonism," that dark tragedy at Carthage was
brought about by a combination of elements without and
within the Church.
Political Snares.
The "Mormons," in the Missouri and Illinois periods, held a
unique but altogether unenviable situation politically. In the
latter state, particularly, they held the balance of power.
Moreover, since there was usually some opposition from
without making head against them, secretly or openly, they
were compelled to vote pretty much together. Hence, after
election, the defeated party, of course, would blame the
"Mormons," and that without respect to whether it was
the Whigs or the Democrats.
The charge was made then, and has been made since, that
Toseph Smith ordered the votes of his people. But this
is altogether without foundation or warrant in fact. The
Prophet himself always disclaimed having anything to do
with telling the Saints how to vote, and called them to wit-
ness, in their public assemblies, that they were perfectly free
to cast their ballots, a thing he would not have done if he ex-
ercised any tyrannical influence in political elections. The
solidarity of the "Mormon" vote in Illinois is to be ex-
plained in a simpler way than by the hypothesis that the
THE SEED OF THE CHURCH 331
Prophet dictated their votes and that the people servilely
obeyed him in the matter. Outside pressure compelled then'
to act together for self-protection. If Methodists, or Bap-
tists, or Presbyterians, argued the Prophet, were told by one
political party that their civil rights would be taken from
them if its nominees were placed in power, and by the other
party that their rights should be protected if its candidates
were elected, it would scarcely need a bishop or elder to tell
them how to vote. It was exactly so with the "Mormons."
One unfortunate thing, however, occurred in connection
with the summer election of 1843, which rather intensified
partisan feelings against the Saints. While the Prophet was
in the hands of Reynolds and Wilson at Dixon, Cyrus
Walker, a celebrated criminal lawyer of Illinois, came along,
whose services Joseph could engage only on the condition
that he would vote for him at the coming election as repre-
sentative for Congress. The Illinois State Register, a Dem-
ocratic paper, declared, and perhaps with truth, that Walker
"miraculously happened" to be in the neighborhood of Dixon
at this time. Such, at any rate, was the agreement between
him and Joseph. And whatever question may be entertained
respecting the propriety of Joseph's accepting the services of
this attorney on such a condition, certain it is that there were
built up strong hopes for Walker and the Whig ticket, since
it was generally supposed that the Prophet's vote carried
with it the entire "Mormon" vote. On election day Joseph,
according to his promise, cast his ballot for Walker ; but the
great majority of the Saints, on account of a strong suspicion
that there was a Whig plot against them, voted the Demo-
cratic ticket, including Mr. Hodge's name for Congressman.
The rest of the story is told in Ford's History of Illinois.
and since the Governor had all the facts before him and
knew whereof he spoke, his statement is the more valuable.
"The next day Mr. Hodge received about three thou-
332 ONE HUNDRED YEARS OF MORMONISM
sand votes in Nauvoo, and was elected to Congress by six or
eight hundred majority. The result of the election struck
the Whigs with perfect amazement. Whilst they fancied
themselves secure of getting the Mormon vote for Mr.
Walker, the Whig newspapers had entirely ceased their ac-
customed abuse of the Mormons. They now renewed their
crusade against them ; every paper was loaded with accounts
of the wickedness, corruptions, and enormities of Nauvoo.
The Whig orators groaned with complaints and denuncia-
tions of the Democrats, who would consent to receive Mor-
mon support, and the Democratic officers of the state were
violently charged and assaulted with using the influence of
their offices to govern the Mormons. From this time for-
ward the Whigs generally, and a part of the Democrats, de-
termined upon driving the Mormons out of the state; and
everything connected with the Mormons became political,
and was considered almost entirely with reference to party."
An attempt was made, but was not successful, to pre-
vent two persons from Nauvoo — the school commissioner
and the clerk for the commissioner's court, both recently
elected — from qualifying at Carthage. In August. 1843, an
anti-"Mormon" meeting was called to protest against any
"Mormons" holding office. Resolutions were adopted charg-
ing every crime in the calendar against the Saints, and in
which those at the meeting pledged themselves to resist the
"Mormons," peaceably if they could, forcibly if they must.
This was followed up later by actual violence. Daniel Avery
and his sons were kidnapped by the Rev. Levi Williams of
Warsaw, John Elliot, and others, and given to Missourians.
Rumors were abroad shortly afterwards to the effect that
Missouri, or that part of it where the Saints had lived, pur-
posed to invade Illinois to work out their will upon the
"Mormons," in consequence of which the Saints petitioned
the Governor for protection.
THE SEED OF THE CHURCH 333
"A President of the United States."
To avoid these political entanglements the Saints used every
means within their power. One of these we must give in
detail, as it shows the real attitude of the "Mormon" people
politically.
1844 was a year of the presidential election. Towards
the close of the preceding year, the Prophet wrote a letter to
each of the prospective candidates — among them Henry
Clay, John C. Calhoun, Martin Van Buren, and Lewis Cass,
asking him what would be his rule of action relative to the
"Mormons" should fortune favor his ascendency to the
chief magistracy. Only Clay and Calhoun answered, the for-
mer declaring that he could give no pledge except what
might be drawn from his whole life, character, and conduct,
the latter that the powers of the federal government were so
limited and specific as to permit no interference with the
actions of a state. To both of these Joseph wrote scathing,
not to say, harsh, replies. Later he declared publicly that "it
is morally impossible for this people, in justice to themselves,
to vote for the re-election of President Van Buren. . . .
As to Mr. Clay, his sentiments and cool contempt of the peo-
ple's rights are manifested in his reply : 'You had better go
to Oregon for redress,' which would prohibit any true lover
of our constitutional privileges from supporting him at the
ballot-box." And when politicians came to Nauvoo pressing
the claims of their respective candidates for the presidency,
the Saints, apprehensive of danger ahead, began to cast
about them for a new policy in matters political.
The new policy was to nominate a president of their
own. At a political gathering held at Nauvoo, January 29th,
it was moved and carried "that we have an independent elec-
toral ticket, and that Joseph Smith be a candidate for the
next presidency ; and that we use all honorable means in our
power to secure his election." Sidney Rigdon, who had
334 ONE HUNDRED YEARS OF MORMONISM
moved to Pennsylvania, was subsequently nominated for
vice-president. The Times and Seasons came out with this
ticket at the head of its editorial columns ; and one hundred
and thirty-seven elders were sent out over the states to "pre-
sent before the people 'General Smith's Views of the Powers
and Policy of the General Government,' and seek diligently
to get up electors who will vote for him for the presidency."
That any "Mormon" entertained the vaguest hopes concern-
ing the prophet-candidate and his preacher-associate, is not
to be thought of as within the range of probability. Every-
thing connected with the affair goes to show that the Saints
viewed this as an opportunity (1) to prove their political
consistency, (2) to escape the political snare that was al-
ready forming around their feet, and (3) to get before the
people of the nation some original and powerful ideas re-
specting government.
"The Views of the Powers and Policy of the General
Government" above referred to was a pamphlet published by
the Prophet — an able and patriotic document, which is wor-
thy of more than a passing notice.
"Born in a land of liberty, and breathing an air uncor-
rupted with the sirocco of barbarous climes," it opens,
rather grandiloquently, "I feel a double anxiety for the hap-
piness of all men, both in time and in eternity." Then fol-
lows a characteristic review of the national government from
Washington to Van Buren, under whom, we read, the glory
of American liberty began to wane. "Reduce Congress at
•east two-thirds," it advises. "Two senators from a state and
two members to a million of population will do more business
than the army that now occupy the hall of the national leg-
islature. Pay them two dollars and their board per diem
e <cept Sundays). That is more than a farmer gets, and
he lives honestly. Curtail the officers of government in
pay, number, and power ; for the Philistine lords have
THE SEED OF THE CHURCH 333
shorn our nation of its goodly locks in the kip of Delilah."
Every convict was to be pardoned and told to go his way
and sin no more; the penalty for larceny, burglary, or any
felony should be made applicable to labor upon public works,
and the culprit taught more wisdom and virtue ; Congress
should establish a national bank with branches in every
state, and the net gain applied to the national revenue ; less
power should be given the states and more to the general
government; Texas, Mexico, and Canada should be per-
mitted to join the Union when they desired to do so; and
all the black men should be purchased of their present own-
ers by the surplus revenue arising from the sale of public
lands and from the deduction of pay from members of Con-
gress. "We have had Democratic Presidents," it went on,
"Whig Presidents, a pseudo-Democratic-Whig President,
and now it is time to have a President of the United States."
After touching upon the inconsistencies of Van Buren, it
said : "Wherefore, were I the President of the United
States, by the voice of a virtuous people, I would honor the
old paths of the venerated fathers of freedom ; I would walk
in the tracks of the illustrious patriots who carried the ark of
the government upon their shoulders with an eye single to
the glory of the people ; and when that people petitioned
to abolish slavery in the slave states, I would use all honor-
able means to have their prayers granted, and give liberty to
the captive by paying the Southern gentleman a reasonable
equivalent for his property ; that the whole nation might in-
deed be free."
These views were commented upon very freely by the
press, east and west. Some papers spoke favorably of them,
contrasting the open pledges of the "Mormon" candidate
with the shifting, evasive methods of some of the others.
The views on slavery were especially striking. Josiah
Quincy visited the Prophet a few weeks before the latter's
336 ONE HUNDRED YEARS OF MORMONISM
death, in 1844 ; to him Joseph expressed himself on this
subject along the lines followed in the pamphlet; and that
statesman and writer declared that "if the retired scholar,"
Ralph Waldo Emerson, "was in advance of his time when
he advocated this disposition of the public property in 1855,
what shall I say of the political and religious leader who had
committed himself, in print, as well as in conversation, to
the same course in 1844? If the atmosphere of men's opin-
ions were stirred by such a proposition when war-clouds
were discernible in the sky, was it not a statesman-like word
eleven years earlier, when the heavens looked tranquil and
beneficent ?"
"A Judas in Our Midst."
This inimical party spirit in Illinois at this time, was eagerly
embraced, as is always the case, by religious jealousy. Sec-
tarian bigotry had ever been on the alert for a pretext
against the "Mormons," and had enthusiastically joined
hands with elements of "the baser sort" to encompass the
defeat of a religion that showed signs of superior energy
and success. Hence, when some of the narrow-minded and
unteachable clergy in the vicinity of Nauvoo found the poli-
ticians and their papers clamorous against the "Mormons,"
they readily joined in the hue and cry.
But this religious and political combination could not
have succeeded in their evil purposes if it had not been re-
inforced by traitors and apostates within the Church. "All
the enemies upon the face of the earth," said the Prophet in
December, 1843, at a meeting of the city council, "may roar
and exert all their power to bring about my death, but they
can accomplish nothing, unless some who are among us, who
have enjoyed our society, have been with us in our councils,
participated in our confidence, taken us by the hand, called us
brother, saluted us with a kiss, join with our enemies, and by
THE SEED OF THE CHURCH 337
falsehood and deceit, stir up their wrath and indignation
against us, and bring their united vengeance upon our
heads." But in this very address he exclaimed : "We have
a Judas in our midst."
Not long after this it transpired that there were, not one,
but several Judases. O. P. Rockwell, a city policeman, had
said something tc Joseph about some new attempts on the
part of the Prophet's enemies to get him into their power.
Hence a number of additional policemen had been appointed
to patrol the city, especially at night. This, together with
the remark of Joseph's concerning a Judas, had given great
offense to William Law and William Marks, president of
the Nauvoo Stake. The former, on two different occasions,
had asked for and obtained a special investigation, by the
city council, into certain dangers, while he professed to fear
greatly, on account of these extra police, whom, he averred,
had been sworn in under secret oath to disturb his peace.
"What can be the matter with these men?" asked the
Prophet, shortly after this. "Is it that the wicked flee when
no man pursueth, that hit pigeons always flutter, that drown-
ing men catch at straws, or that Presidents Law and Marks
are traitors." Subsequent events proved that Law, at least,
was a traitor, and that he was the head of a band of con-
spirators whose secret meetings were in danger of being
disturbed if not broken up by the police of whom he com-
plained. Not long after this a notice appeared in the Times
and Seasons that Robert D. Foster, Wilson Law, William
Law, and Jane Law had been excommunicated from the
Church "for un-Christianlike conduct." Foster had been a
consort of the infamous Bennett; William Law had been
second counselor to Joseph.
Concerning some of the secret meetings of this society
of traitors and their designs against the Prophet and the lib-
erties of Nauvoo, we have a detailed account given by Deni-
338 ONE HUNDRED YEARS OF MORMON ISM
son L. Harris and Robert Scott, who were young men at this
time. Harris was living at his father's in Nauvoo, Scott had
been reared in William Law's family. They had both been
invited to a secret meeting, the former by Austin Cowles, a
member of the high council and the latter by Law. They
had been told something about its general purposes, and
warned not to breathe a word concerning it to a soul, except
Harris's father, who might come if he wished. The thing-
having been communicated to the elder Harris, he decided
to ask the Prophet's advice. Joseph told him not to go him-
self, but to let his son go.
The first meeting was held on a Sabbath afternoon at
William Law's new brick house. There were many present,
among whom they recognized the two Laws, the two Hig-
bees, the two Fosters, Cowles, the Hicks brothers, and two
prominent merchants, named French and Rollinson. The
time was spent in denouncing the "fallen prophet," and in
urging the necessity of organizing. A meeting was called
for the following Sunday. The boys reported to Joseph
what they had seen and heard, and were requested by him to
attend again. This second meeting was occupied in a similar
manner, except that Hyrum Smith and other leading breth-
ren came in for their share of vilification and abuse. The
boys again reported to the Prophet, and were requested to
attend the third meeting. This time, however, Joseph had
considerable apprehensions concerning the young men's
safety ; but he said that he hardly thought that their blood
would be shed, though under no consideration were they to
take any of their oaths. So they went, feeling that they
might never return alive.
The doors were guarded by armed men. They were,
however, admitted. An organization was effected. Francis
Higbee, a justice of the peace, sat at the table administering
the oath to each person as he came up. "You solemnly
THE SEED OF THE CHURCH 339
swear," read this blood-curdling instrument, "before God
and all holy angels, and these, your brethren by whom you
are surrounded, that you will give your life, your liberty,
your influence, your all, for the destruction of Joseph Smith
and his party, so help you God." Then the person signed
his name in a book. Among the number were three women,
heavily veiled, one of whom was weeping. When everyone
else had sworn and signed, the boys were approached and
importuned to do the same. They were coaxed, amid gen-
eral attention. They quietly but firmly refused. Then they
were threatened; but still they would not be sworn.
"You know too much now," was the general cry, "and
you must join or die !" But they were firm.
Knives were drawn, and guns were cocked, and men
rushed upon them from all parts of the room. But they were
protected by the calmer feelings of some of the leaders. It
was suggested that the room which they occupied at the
time was an improper place to commit such a deed as was
contemplated ; the attention of passers-by might be attracted.
So they all started for the cellar. On their way, however,
some one suggested the possibility of their being discovered,
for the boys' parents knew where they were. This turned
the tide, and the young men were dismissed after being
warned that if they ever divulged what they had heard they
would be killed, night or day.
On approaching the bank of the river they discovered
that the Prophet and Scott's brother John were hidden there.
The whole situation was discussed by these four. Joseph
was unusually moved, he wept.
"You do not know," he said, "how all this will end ; bat
I do ! I fully comprehend it !"
This fact that there existed a plot against the Prophet's
life is confirmed, first, by affidavits by M. G. Eaton and A. B.
Williams, and, secondly, by actions of the principals in it
340 ONE HUNDRED YEARS OF MORMONISM
— the Laws, the Higbees, and the Fosters ; for subsequently
they formed an organization with "apostles," "prophets,"
and other officers after the pattern of the Church. Their con-
tention, strangely enough, was that the Church was true but
the leaders "fallen." Some of these men, according to all
the evidence that has reached our day concerning them, were
guilty of the gravest immoralities, for which they had been
cut off from the Church. And the fact of their eagerness
to imbrue their hands in the blood of innocence, of which
there is abundant proof, is sufficient evidence of their de-
pravity ; since, if Joseph and his fellow-apostles were guilty
of the heinous offense these men charged against them, these
apostates would not have resorted to secret plots, but would
have brought them before the law. Inflammatory editorials
in the Whig papers and public meetings at various places
passing resolutions to expel or exterminate the "Mormons"
from the state, emboldened this apostate gang within the
city ; and the violent and unprincipled without, concerted
with the treacherous and base within, Nauvoo, to accomplish
the overthrow of "Mormonism" and the death of its leading
men. Arrests and counter-arrests were made. Foster
threatened the life of the Prophet in open day, and was ar-
rested. He retaliated by planting a suit for defamation of
character and false imprisonment. Finally, there appeared a
prospectus of an anti-" Mormon" sheet, to be called The
Nauvoo Expositor, which expressed the intentions of the
publishers to advocate the repeal of the city charter and to
lay bare the wickedness of the citizens, irrespective of the
position occupied by the wrong doers.
On the 7th of June, 1844, appeared the first issue of the
Expositor, reeking with libel and threats. The leading citi-
zens, men and women, were spoken of and slandered in the
most indecent terms. One great cry of indignation arose
from the city. In any other part of the Union, not to speak
THE SEED OF THE CHURCH 341
of the West, a mob would have immediately destroyed the
press and cut off the ungodly career of the libelers. But the
"Mormons" awaited peaceful and legal measures. It is
highly probably that this libelous publication was issued only
for the purpose of luring the "Mormons" into the commis-
sion of some overt act that would make them amenable to
the law.
A meeting of the city council was called. The members
realized fully the gravity of their situation. "They felt that
they were in a critical position, and that any move made for
the abating of that press would be looked upon, at least rep-
resented, as a direct attack upon the liberty of speech, and
that, so far from displeasing our enemies, it would be looked
upon by them as one of the best circumstances that could
transpire to assist them in their nefarious and bloody de-
signs." Nevertheless, after much deliberation, they decided
that the printing-office whence issued the Nauvoo Expositor
was a public nuisance, together with such copies of the paper
as might be found in the establishment ; and the mayor was
instructed "to cause said establishment and papers to be re-
moved without delay, in such manner as he should direct."
The city marshal, John P. Greene, was ordered to abate
the nuisance, which he forthwith proceeded to do. The door
was broken down, the press carried out and broken, the type
pied, the papers burned ; and a report of what was done
given to Joseph Smith, the mayor.
The conspirators thereupon set fire to the building and
"fled" to Carthage, crying out that the "Mormons" had
driven them away from their homes. The flames, however,
were put out by the police before any damage had been done.
At Carthage Francis Higbee swore out a complaint against
Joseph Smith and all the members of the city council for riot.
The warrant required that they go before Justice Morrison
"or some other justice of the peace." Joseph refused to go
342 ONE HUNDRED YEARS OF MORMONISM
to Carthage, but expressed his willingness to go before
"some other justice." But the constable insisted on his
going to Carthage. The usual recourse, however — a writ of
habeas corpus — settled matters for the time being.
Excitement in and about Hancock county now rose to a
high point. Meetings were held at Warsaw, Carthage, and
other places, at which the most violent counsels prevailed.
The liberty of the press — that sacred boon of Americans —
had been invaded at Nauvoo; and the ordinary forms of
legal procedure would be ineffective to remedy the evil!
The Governor was invoked to render immediate assistance ;
but lest time be wasted forces must be collected, so as to be
ready when he made his appearance. These forces, however,
once mustered, could not restrain their impatience for action ;
and so they went against the settlements of the Saints around
Nauvoo threatening them with death or banishment if they
would not deny the divine calling of Joseph Smith, leave
within a few days for Nauvoo, or give up all their arms.
The Saints, however, always appealed to the Prophet for
advice, who told them not to relinquish any of their rights
as American citizens as long as they were able to defend
them, but if they were not sufficiently numerous, to flee to
the city for protection.
In the meantime, the Saints kept the Governor informed
concerning all that was going on. Joseph expressed his will-
ingness to abide by the results of the law respecting the de-
struction of the press ; he would go to Springfield for trial as
soon as he was so requested by his Excellency. Afterwards,
upon the advice of Judge Thomas, the mayor and the coun-
cilors went before Justice Wells, a non-"Mormon," at Nau-
voo, were tried, and acquitted. Pacific resolutions were
adopted at a public meeting, denying the wild rumors afloat
concerning the "Mormons," and men were sent out to dis-
abuse the public mind of wrong impressions respecting their
THE SEED OF THE CHURCH
343
conduct and intentions. But this failing to have the desired
effect — for the sentiment against them was bitter everywhere
— Nauvoo was declared under martial law.
It was at this time that Joseph delivered his famous ad-
dress— his last public utterance to the people whom he loved
so devotedly, and for whom he had many times expressed
himself as willing to lay down his life. He stood upon the
framework of an unfinished building, in full uniform, sur-
rounded by the legion and a vast throng of citizens. It was
not only his blood, he said, that his enemies sought, but like-
wise the blood of "every man in whose heart dwells a single
spark of the fulness of the gospel." The Saints had not vio-
lated any law, but had always held themselves amenable to
its operations ; and their enemies — those who were now stir-
ring up this strife against them — were endeavoring to hide
their own infamy under cover of alleged "Mormon" atroci-
ties. He and the city councilors had been tried, and ac-
quitted, according to the very terms of the warrant issued
for their apprehension "before some other justice of the
peace." The Governor had been kept informed concerning
all that was done by the Saints and also by the strife-breed-
ers. The General called upon his people to stand by him to
the death in defense of their rights as Americans. After
invoking the aid of all "whose hearts thrill with horror to
behold the rights of freemen trampled under foot," he drew
his sword, and, pointing it heavenward, exclaimed —
"I call God and angels to witness that I have unsheathed
my sword with a firm and unalterable determination that this
people shall have their legal rights, and be protected from
mob violence, or my blood shall be spilt upon the ground like
water, and my body consigned to the silent tomb. While I
live, I will never tamely submit to the dominion of cursed
mobocracy. I would welcome death rather than submit to
this oppression ; and it would be sweet, oh, sweet, to rest in
344 ONE HUNDRED YEARS OF MORMON ISM
the grave, rather than submit to this oppression, agitation,
annoyance, confusion, and alarm upon alarm any longer."
The Prophet, in consequence of premonitions as to his
approaching death, requested Hyrum to go with his family
to Cincinnati, that he might succeed him in the Presidency
of the Church. But the faithful Hyrum would not leave his
brother at such a critical moment. The apostles who were
absent on missions were asked to return home. Every prep-
aration was made to defend the city should any attack be
made against it.
"Like a Lamb to the Slaughter."
On the 21st of June word reached Joseph from the Governor
to the effect that the executive had arrived at Carthage
and that he requested a conference with persons whom the
Prophet might wish to send. John Taylor and Dr. John M.
Bernhisel were chosen. They were familiar with all that had
been done in the recent troubles, and were furnished, more-
over, with documents that would set the Governor right. Up-
on reaching Carthage, which they did towards midnight,
they went to the Hamilton hotel, where Governor Ford also
stayed. On two different occasions they were disturbed by
men who endeavored, by falsehood and deceit, to get the
brethren separated; for they suspected that the approach-
ing conference with his Excellency would prove fatal to their
schemes.
Next morning the messengers were invited into the Gov-
ernor's rooms. They were surprised and disgusted to find
him surrounded by "some of the vilest and most unprin-
cipled men." Among them were Wilson and William Law,
Foster, the Higbees, and a dozen or fifteen others, either
apostates or bitter and avowed enemies of the "Mormons."
They laid their case before Governor Ford, and invited him
to inspect the documents, which they placed in his hands.
THE SEED OF THE CHURCH 345
During their relation of the facts, they "were frequently,
rudely, and impudently contradicted by the fellows he had
around him, of whom he seemed to take no notice." The
Governor himself, as he read aloud some of the papers
handed him, was interrupted by, "That's a lie!" or "That's
an infernal falsehood!" There was little probability there-
fore, that Governor Ford, surrounded by such counselors,
would be impressed by the conversation of the brethren. The
Governor seemed bent on having Joseph come to Carthage,
as the only means of "satisfying the people," and when it
was represented to him that their lives would thereby be
endangered, he pledged his faith and that of the state that
they would be protected. Returning to Nauvoo, they re-
ported to the Prophet.
On the morning of the 23rd, Joseph, Hyrum, and one
or two others crossed the river with a view to going to the
Rocky mountains. They had decided to do this from a con-
viction that it was only they two that their enemies wanted
just then, and that if they absented themselves from the city
the people would not for a time be disturbed. But they were
prevented from taking this step by the importunities of their
supposed friends, not to desert their posts in this manner
and invite certain butchery to their people. So they returned
to Nauvoo, Joseph saying. "If my life is of no value to my
friends, it is of none to myself !"
During their absence over the river, a posse from Car-
thage had come to arrest the Prophet and others named
in the warrant ; but returned, when they discovered that the
brethren were not in the city. Concerning this act Governor
Ford has a luminous passage in his account of the affair.
"The constable," he says, "made no effort to arrest any of
them, nor would he or the guard delay their departure
[from Nauvoo] one minute beyond the time, to see whether
an arrest could be made. Upon their return [to Carthage]
346 ONE HUNDRED YEARS OF MORMONISM
they reported that they had been informed that the ac-
cused had fled, and could not be found. I immediately pro-
posed to a council of officers to march into Nauvoo with the
small force then under my command, but the officers were
of the opinion that it was too small, and many of them in-
sisted upon a further call of the militia. I was soon informed
however, of the conduct of the constable and guard, and
then I was perfectly satisfied that a most base fraud had been
attempted, that, in fact, it was feared that the Mormons
would submit, and thereby entitle themselves to the protec-
tion of the law. It was very apparent that many of the
bustling, active spirits were afraid that there would be no
occasion for calling out an overwhelming militia force, for
marching into Nauvoo, for probable mutiny when there, and
for the extermination of the Mormon race. It appeared that
the constable and the escort were fully in the secret, and
acted well their part to promote the conspiracy."
And so Joseph and Hyrum determined to go to Car-
thage. They wrote a letter to Governor Ford, in which they
stated that their only objection to being tried at Carthage
was a fear that their lives would not be safe, but that if the
Governor assured them of his protection, they would imme-
diately repair thither. Late that night Theodore Turley
and Jedediah M. Grant, who had been sent with the letter
to the Governor, returned with the statement that if Joseph
and Hyrum were not at Carthage next day, Nauvoo would
be attacked by an armed force. But the brethren had al-
ready determined to go there, come what might. Next
morning they left their beloved city and proceeded to Car-
thage.
"This is the loveliest place and the best people under the
heavens," remarked the Prophet as he feasted his eyes upon
the temple and the city ; "little do they know the trials that
await them." And on reaching Daniel H. Wells's home, he
THE SEED OF THE CHURCH 347
stepped into the house to bid him good-bye. "I wish you to
cherish my memory," he said, "and not think me the worst
man in the world either." A few miles from Carthage they
met a company of mounted militiamen on their way to Nau-
voo with an order from Governor Ford to demand the state
arms in the possession of the legion. At Captain Dun's re-
quest Joseph and his brethren returned to the city. It was
at the time of meeting these troops that the Prophet said —
"I am going like a lamb to the slaughter; but I am calm
as a summer's morning; I have a conscience void of offense
towards God, and towards all men. I shall die innocent, and
it shall yet be said of me — he was murdered in cold blood."
After the collection of the state arms, the company of
militia with the "Mormon" party started for Carthage. As
they passed the masonic hall, Joseph said to a number of
men who had gathered there ; "Boys, if I don't come back,
take care of yourselves. I am going like a lamb to the
slaughter." And later when they passed the Prophet's farm,
he lingered behind to look at it. Some one remarking upon
his action, he said, "If some of you had such a farm, and
knew you would not see it any more, you would want to take
a good look at it for the last time."
Towards midnight they reached Carthage. "'Great ex-
citement," says President Taylor, who was with the party,
"'prevailed on and after our arrival. The Governor had re-
ceived into his company all of the companies that had been
in the mob, these fellows were riotous and disorderly, halloo-
ing, yelling, and whooping about the streets like Indians,
many of them intoxicated ; the whole presented a scene of
rowdyism and low-bred ruffianism only found among mobo-
crats and desperadoes, and entirely revolting to the best feel-
ings of humanity." That night they rested at the Hamilton.
It will be remembered that the contention of the author-
ities at Carthage was that Joseph and the city councilors
348 ONE HUNDRED YEARS OF MORMONISM
must be tried by Morrison, the justice who issued the war-
rant. No other justice would answer the purpose. But the
day after their arrival at Carthage they were taken before a
Justice Smith, who was also captain of the Carthage Greys ;
but they were released on heavy bail. Later, however, Jos-
eph and Hyrum were arrested for treason on a writ sworn
out by two apostates named Spencer and Norton — "two
worthless fellows," says Elder Taylor, "whose words would
not have been taken for five cents, and the first of whom had
a short time previously been before the mayor in Nauvoo for
maltreating a lame brother." On this charge they were re-
manded to prison, first occupying a cell, but afterwards what
was called the debtors' ward. Governor Ford declares that
the brethren were placed here for the purpose of better pre-
serving their lives, but they strongly objected to being con-
fined there. On the morning of the 26th Governor Ford
and Joseph had a lengthy interview, in which the whole sit-
uation was gone over by the latter at the Governor's request.
It was on this occasion that the executive promised to take
Joseph with him to Nauvoo, if he went, as was his intention
then. He also renewed his pledge to furnish him the neces-
sary protection from mob violence. That afternoon the
prisoners were illegally taken from the jail to the court of
Justice Smith, but the trial was postponed till the 27th, which
date the justice afterwards changed to the 29th, in order
that, as Captain of the Carthage Greys, he might accompany
Governor Ford to Nauvoo. The brethren were taken back
to jail.
That night the seven men in prison — Joseph and Hyrum
Smith, John Taylor, Willard Richards, John S. Fullmer,
Stephen Markham, and Dan Jones — spent in as pleasant a
way as circumstances would allow. After the rest had re-
tired, which they did at a late hour, Brother Richards sat up
writing as long as his candles would permit. Joseph and
THE SEED OF THE CHURCH 349
Hyrum lay on the only bedstead in the room, the others were
stretched out on the floor. But it appears that there was not
much sleep on the part of any of them. The Prophet es-
pecially, who under every other peril of his perilous life had
exhibited such a calm demeanor, appeared to entertain grave
apprehensions concerning his safety. During the night a
gunshot outside broke the stillness, which caused Joseph to
exchange his place in the bed for one on the floor between
Elders Jones and Fullmer.
"Lay your head on my arm for a pillow, Brother Full-
mer," he said ; after which the two carried on a conversation
in an undertone.
"I would like to see my family again," he remarked,
among other misgivings as to his fate. "I would to God that
I might preach to the Saints in Nauvoo once more." Then a
silence, and presently, to Dan Jones —
"Are you afraid to die?"
"Do you think that time has come? Engaged in such a
cause I do not think death would have many terrors."
"You will yet see Wales, and fill the mission appointed
you, before you die," the Prophet said.
On the morning of the 27th, Governor Ford went to
Nauvoo, but he did not take the Prophet because at a council
his officers had deemed it "highly inexpedient and danger-
ous" for them to do so. He had dismissed all of the twe've
or thirteen hundred troops at Carthage, except three com-
panies, one of which now accompanied him to Nauvoo, and
the other two — the Carthage Greys — were left to guard the
jail. On reaching the city, he delivered an address before a
body of people variously estimated at from one to five thou-
sand, which appears not to have been much to the liking of
his hearers, as, according to his own words, they were rather
impatient at his harangue. And no wonder, for he warned
them against creating any disturbance lest the whole country
come down upon them.
350 ONE HUNDRED YEARS OF MORMONISM
Meantime, at Carthage, the day passed away quietly
enough for the prisoners. It was now approaching late
afternoon. Elders Markham, Fullmer, and Jones had left
the jail, the last having been refused admittance once he had
gone out, the first having been forcibly helped on his horse
and driven out of town at the muzzle of a gun, though he
held a passport, signed by the Governor, permitting him to
go in and out of the jail at pleasure. The four brethren, now
confined, felt "unusually dull and languid, with a remarkable
depression of spirits." Brother Taylor sang twice a hymn,
lately introduced into Nauvoo, "A Poor Wayfaring Man of
Grief," the second time at the request of Hyrum.
Soon after this, Elder Taylor, on looking out of the win-
dow, saw a number of men with blackened faces coming to-
wards the jail. Instantly Dr. Richards and Hyrum sprang
to the door pressing their shoulders against it. The mob as-
cended the stairway, pushed on the door, and finding that
they could not get in, fired through the keyhole. Presently
another shot came through the door, striking Hyrum on the
left side of the nose. At the same time another ball from the
outside struck him, passing through his body. This last
came from the window and was doubtless fired by one of the
Carthage greys, the company placed there to protect the pris-
oners from violence! Hyrum fell, exclaiming — "I am a
dead man !"
Joseph, with grief indescribable overspreading his coun-
tenance, approached the body of his brother, bent over it, and
cried, "Oh ! my poor, dear brother Hyrum !" But instantly
recovering himself, he stepped quickly, firmly to the door,
with determined countenance, and, pulling from his pocket a
six-shooter left him by Brother Wheelock, opened the door
slightly, snapped it six times successively, three barrels of
which were discharged. This done, he stepped back, where-
upon the mob clambered up farther on the stairs and dis-
THE SEED OF THE CHURCH 351
charged their guns into the room, Elder Taylor parrying
them off with a stick. Great streams of fire came through
the doorway. The crowd below grew every instant, and it ap-
peared that in a moment the mob would break into the room.
Elder Taylor at this point went to the window with the
intention of leaping out, when a ball struck him in the thigh
and he fell forward, and would have gone out of the window
but for another shot which struck his watch and caused him
to fall inside the room. He crawled under the bed, being
wounded in three places while doing so.
The Prophet afterwards attempted to leap out of the
window, when two balls pierced him and he fell outward ex-
claiming—
"O Lord, my God!"
At this instant the mob outside shouted, "He's leaped the
window !" and immediately the crowd left the stairway. This
probably saved Elder Richards's life, since he was thus far
unhurt. The Doctor started for the door to learn whether
the doors into the prison were unbarred, when Elder Taylor
spoke up —
"Stop, Doctor, take me along." He did so, and the
wounded man was dragged into a narrow cell prepared for
criminals.
"Oh, Brother Taylor," exclaimed Dr. Richards, "is it
possible that they have killed both Brother Hyrum and Jos-
eph ? It cannot surely be, and yet I saw them shoot them."
And raising his hands two or three times, he cried out, "O
Lord, my God, spare thy servants."
"Brother Taylor," he said, covering him with a filthy
mattress, "this is a terrible event ! I am sorry I can do no
better for you. You may yet live to tell the tale, but I expect
they will kill me in a few minutes.
But the fiendish murder was accomplished. In three min-
utes the mob had done its work — killed the Prophet and Pa-
352 ONE HUNDRED YEARS OF MORMON ISM
triarch, and critically wounded Apostle Taylor. Then they
fled in consternation from the scene of the butchery. Not
only they but the people in the town and its environments
made a precipitate flight, and the only persons left at Car-
thage were Dr. Richards, the hotel-keeper, and one other,
besides the dead and wounded. The wicked fled, but no
man pursued, or thought of pursuing.
A 8 o'clock a messenger was despatched to Nauvoo with
a note signed by Elders Richards and Taylor, announcing
the assassination of Joseph and Hyrum. But the mes-
senger was prevented from entering the town by the Gover-
nor's troops, and brought back to Carthage. So that the
news did not reach the city till next morning. On the Gov-
ernor's arrival at the scene of the murder, Dr. Richards sent
a message to Nauvoo, in which occur these words —
"I say to all citizens of Nauvoo — My brethren, be still,
and know that God reigns. Don't rush out of the city —
don't rush to Carthage — stay at home and be prepared for
an attack from Missouri mobbers."
Then the Governor fled to Quincy with undignified haste.
On the 28th the bodies of the Prophet and Patriarch
were taken to Nauvoo. A concourse of people met them
outside the city. "The women broke out in lamentations,"
says an ear witness "at the sight of the two rude boxes in the
wagon covered by an Indian blanket. The weeping was
communicated to the crowd, and spread along the vast waves
of humanity extending from the temple to the residence of
the Prophet. The groans and sobs and shrieks grew deeper
and louder, till the sound resembled the roar of a mighty
tempest, or the slow, deep roar of the distant tornado." Ar-
rived at the mansion house, the bodies were prepared for
burial, and twenty thousand people looked upon the faces of
the dead.
There was a public burial at the cemetery, but only bags
THE SEED OF THE CHURCH 353
of sand were deposited in the graves. The real bodies were
buried in the unfinished Nauvoo house at dead of night by
only a few who knew the secret. In the fall of that year,
however, they were taken up and interred in the rear of the
house where Joseph had lived.
At the October term of the Hancock circuit court, the
grand jury brought in two indictments against nine persons.
The trial occurred in May, 1845, extending from the ninth
to the thirtieth, and the jury brought in a verdict of "Not
guilty." Judge Young, in his charge to the jury, said among
other things, that, "when the evidence is circumstantial, ad-
mitting all to be proven which the evidence tends to prove, if
then the jury can make any suppositions consistent with the
facts, by which the murder might have been committed with-
out the agency of the defendants, it will be their duty to
make that supposition, and find the defendants not guilty."
"During the progress of the trial," declares Governor
Ford in his account, "the judge was compelled to permit the
courthouse to be filled and surrounded by armed bands, who
attended court to browbeat and overawe the administration
of justice. The judge himself was in duress, and informed
me that he did not consider his life secure any part of the
time."
Thus the case was ended. But "there was not a man on
the jury, in the court, in the eountry, that did not know the
defendants had done the murder. But it was not proven,
and the verdict of not guilty was right in law." "The elis-
ors," says John Hay, the late Secretary of State, from whom
the preceding sentence is quoted, "presented ninety-nine men
before twelve were found ignorant enough and indifferent
enough to act as jurors."
Joseph and Hyrum "were innocent of any crime, as they
had often been proved before, and were only confined in jail
by the conspiracy of traitors and wicked men; and their in-
354 ONE HUNDRED YEARS OF MORMONISM
noccnt blood on the floor of Carthage jail, is a broad seal
affixed to 'Mormonism' that cannot be rejected by any court
on earth ; and their innocent blood on the escutcheon of the
State of Illinois, with the broken faith of the state as pledged
by the governor, is a witness to the truth of the everlasting
Gospel, that all the world cannot impeach; and their inno-
cent blood on the banner of liberty, and on the magna charta
of the United States, is an ambassador for the religion of
Jesus Christ, that will touch the hearts of honest men among
all nations; and their innocent blood, with the innocent blood
of all the martyrs under the altar that John saw, will cry un-
to the Lord of hosts, till he avenges that blood on the earth."
CHAPTER VI
THE ENIGMA OF PALMYRA
In the "Arabian Nights' Entertainment" there is a story of
a man who approached the door of a cave, "a large chamber,
well lighted from the top, and in it all sorts of provisions,
rich bales of silk, stuff, brocade, and carpeting, gold and silver
ingots in great heaps, and money in bags." Now, Cassim —
for that was the man's name — had greed and murder in his
heart, which, together with the excitement he was under at
finding such a rich treasure, made him forget the charm by
which alone it might be obtained. "Open barley," he cried,
"open rye," and so on till he had exhausted his memory of
the grains. "Sesame" was the only one he could not re-
member, and "Sesame" was the only word to which the door
of this chamber of fabulous wealth flew open. And so it
was to him as though it had not been.
It is something after this fashion that a great many peo-
ple approach the door of the treasure of truth locked up in
the soul of "Mormonism's" earthly founder. The hate and
bitterness and evil purposes lurking in their hearts, or a pre-
disposition to make "the facts fit their theory, often indeed
showing upon their face and general appearance, cause them
to forget the charmed words by which alone that treasure-
house will pour forth its precious contents. "Open im-
postor," they cry out in their overflowing venom, "open de-
ceiver, false prophet, base man !" But to them the door re-
mains forever sealed. It opens only to "Man of God !"
When, may we ask, abandoning this figure of speech,
has Hate ever penetrated into the depth of the human soul
356 ONE HUNDRED YEARS OF MORMONISM
and brought forth anything that would give us the slightest
hint of what was there? When has the steel-cold glance of
enmity ever gone farther into the heart of man than the sur-
face, that fickle outside which never can be depended upon
to reveal what is within ? When has the spleen of enemies
ever given us a clew to the mysterious workings of human
motives, which alone furnish the criterion of conduct ? And
yet this is the attitude in which nine-tenths of Joseph Smith's
critics approach the study of his character. Before they ever
begin their investigation of this problem they securely for-
tify themselves behind the conviction that he is a religious
fraud, and that they are to disclose a mass of deceit, su-
perstition, and ignorance. Is it any marvel, then, that they see
nothing else ? They come to him prepared, nay in some in-
stances determined, to see nothing else. Everything is yel-
low to the jaundiced eye.
The enemies of the "Mormon" Prophet and of the work
he established will have to change their methods of question-
ing this man's life. First, they must see the facts of his
career in the light, not of his personal enemies, but rather of
his friends, and of those also who have no purpose to serve.
And then they must not confound those facts with their own
or others' inferences. Lastly, they must view those inci-
dents in his life without any preconceived notions; in other
words they must be prepared to praise the good they find as
well as condemn the ill. This cannot 'be too much insisted
upon. In what light do the Catholics regard the heroic
standing of the great Luther? In that of a heretic, the in-
strument of darkness ! What kind of biography, think you,
the Pharisaical priests would have written of Jesus? And
how should Christianity be explained on the assumption that
its founder was an imposter ? Only the friends of the mighty
reformer can appreciate the sublime struggle for good that
went on his soul. Only Christ's disciples could understand
THE ENIGMA OF PALMYRA 357
the marvelous facts of his earthly career. And, in like man-
ner, only the followers of the latter-day Prophet can com-
prehend his unselfish devotion to duty and truth.
In the light of these reflections, let us examine a few in-
cidents in the life of the Prophet Joseph ; his dealings with
his fellow-men, and the sentiments and feelings he inspired
in those who knew him best. ,
"A man of commanding appearance," is Josiah Ouincy's
description of the great Prophet in 1844, in the full flush of
his maturity. And elsewhere he declares: "A fine-looking
man is what the passer-by would instinctively have mur-
mured upon meeting the remarkable individual who had
fashioned the mould which was to shape the feelings of so
many thousands of his fellow-mortals. But Smith was more
than this, and one could not resist the impression that ca-
pacity and resource were natural to his stalwart person." Of
all men whom Mr. Quincy had met, and the range of his ac-
quaintance with great men was very wide, Joseph was one of
the two men he could name who "seemed best endowed with
that kingly faculty which directs, as by intrinsic right, the
feeble or confused souls who are looking for guidance." He
speaks also of "the impression of rugged power that was
given by the man." "The Prophet," wrote an English trav-
eler, in 1843, "is a kind, cheerful, sociable companion. I be-
lieve that he has the good-will of the community at large, and
that he is ever ready to stand by and defend them in any ex-
tremity ; and as I saw the Prophet and his brother Hyrum
conversing together one day, I thought I beheld two of the
greatest men of the nineteenth century." An officer of the
United States artillery, who visited Nauvoo in 1842, said,
"The Smiths are not without talent. Joseph the chief is a
noble-looking fellow, a Mahomet every inch of him." And
a member of Congress, after meeting the Prophet at Wash-
ington, wrote home to his wife, "He is apparently from forty
358 ONE HUNDRED YEARS OF MORMONISM
to forty-five years of age, rather above the middle stature,
and what the ladies would call a very good-looking man. In
his garb there are no peculiarities, his dress being that of a
plain, unpretending citizen. He is by profession a farmer,
but is evidently well-read." Speaking of his address in gen-
eral this same Congressman further observes that "every-
thing he says is in a manner to leave an impression that he is
sincere. There is no levity, no fanaticism, no want of dig-
nity in his deportment." A Masonic grand master said of
the Prophet in the Advocate: "With Joseph Smith, the hos-
pitality of whose house I kindly received, I was well pleased.
Of course, on the subject of religion we widely differed, but
he appeared to be quite as willing to permit me to enjoy my
right of opinion as I think we all ought to be to let Mor-
mons enjoy theirs. But instead of the ignorant and tryan-
nical upstart, judge my surprise at finding him a sensible,
intelligent companion and gentlemanly man .... He
is a fine-looking man, about thirty-six years of age, and has
an interesting family."
All this is from intelligent and educated gentlemen, non-
" Mormons," who were accustomed to careful and accurate
observation of facts and persons. We turn now to the esti-
mation in which he was held by his own people.
The late President George Q. Cannon, who was a youth
at the time of Nauvoo's glory, writes in his Life of Joseph
Smith :"He. was during this period a man of great physical
beauty and stateliness. He was just six feet in height, stand-
ing in his stockings, and was grandly proportioned. In his
mature years he weighed about two hundred pounds. His
eyes were blue and tender ; his hair was brown, plentiful, and
wavy ; he wore no beard, and his complexion was one of
transparency so rare as to be remarkable ; the exquisite clear-
ness of his skin was never clouded, his face being naturally
almost without hair. His carriage was erect and graceful ;
THE ENIGMA OF PALMYRA 359
he moved always with an air of dignity and power which
strangers often called kingly. He was full of physical
energy and daring. Without any appearance of effort he
could perform astonishing feats of strength and agility ; and
without any apparent thought of fear he met and smiled
upon every physical danger."
Apostle Amasa Lyman, in referring to the impressions
made upon him, in 1833, by a meeting with the Prophet at
Kirtland, Ohio, says: "Of the impressions produced I will
here say, although there was nothing strange or different
from other men in his personal appearance, yet, when he
grasped my hand in that cordial way (known to those who
have met him in the honest simplicity of truth), I felt as one
of old in the presence of the Lord ; my strength seemed to be
gone, so that it required an effort on my part to stand on my
feet ; but in all there was no fear, but the serenity and peace
of heaven prevaded my soul, and the still small voice of the
Spirit whispered its living testimony in the depths of my
soul, where it has ever remained, that he was a man of
God."
Apostle Parley P. Pratt, who also knew the Prophet
long and intimately, after a description of his personal ap-
pearance, says: "He possessed a noble boldness and inde-
pendence of character, his manner was easy and familiar ; his
rebuke terrible as the lion ; his benevolence unbounded as the
ocean ; his intelligence universal, and his language abounding
in original eloquence peculiar to himself — not polished — not
studied — not smoothed and softened by education and re-
fined by art ; but flowing forth in its own native simplicity,
and profusely abounding in variety of subject and manner.
He interested and edified, while, at the same time, he amused
•and entertained his audience ; and none listened to him who
were ever weary with his discourse. I have even known him
to retain a congregation of willing and anxious listeners for
360 ONE HUNDRED YEARS OF MORMONISM
many hours together, in the midst of cold or sunshine, rain
or wind, while they were laughing at one moment and weep-
ing the next. Even his most bitter enemies were generally
overcome, if he could once get their ears."
These testimonies will be sufficient to establish some im-
portant facts concerning Joseph Smith's appearance and gen-
eral character. There does not exist, to our knowledge, any
statements to contradict this uniform testimony ; at least no
statements at first hand. There are a great many people in
the world who entertain very different notions concerning
the Prophet's looks and character, but these are deductions
of what they have heard his religious opponents say of his
teachings, which have usually been described as being ex-
ceedingly unlovely. We may now go with greater detail into
the facts of his life.
We have already seen that there was nothing peculiar
about his dress. This was always a matter of comment by
those who had heard of his claims to being a prophet. They
expected to see some fantastic display, gaudy robes, a variety
of colors, or what not. But instead they saw only the dress
of a common citizen. Mr. Quincy says that when he visited
him at Nauvoo in 1844 he was "clad in the costume of a
journeyman carpenter when about his work," and that"he
wore striped pantaloons, a linen jacket, which had not lately
seen the washtub, and a beard of some three days' growth."
On the Sabbath day he was dressed no better and no worse
than scores of other men at Nauvoo. All this is a strong
refutation, not only of the notions that he was peculiarly
dressed, but also of the idea that some anti-"Mormon"
writers would have us believe of his being arrayed in the
highest fashion of the times.
From the first to the last of his troubled career, he was
jovial and cheerful. This is admitted by those who can find
nothing else in his character to praise. His face always wore
THE ENIGMA OF PALMYRA 361
a smile, and he ever had a glad word for the depressed. It is
difficult to imagine how he could have borne the weight of
care, anxiety, and persecution that was his lot, if it had not
been for his extraordinary buoyancy of spirits. He was ar-
rested some forty times on various charges, and, though
never once convicted of an offence even when his enemies
were judges and jurors, spent several months in prison; he
was tarred and feathered while in the hands of his foes ; he
was several times in peril of his life, having been sentenced
to be shot ; he was forced to remain in concealment among
his friends, going from house to house and narrowly escap-
ing his unjust pursuers ; and at last he found a martyr's
grave before he was thirty-nine years old. And yet, in the
midst of this excessively unquiet career, he was unusually
cheerful. Indeed, if he had not been, his soul would have
been overwhelmed by the force of personal distress, to say
nothing of that which, in a way, he was responsible for in
the people he led.
At once an aid to his buoyant disposition and a result of it,
was his love for athletic sports. This was manifest through-
out his life. "He loved to unbend and wrestle or jump with
a friend. The men who could contest with him were very
few. He could stand and leap over a bar higher than his
head." Once two ministers, whom he had conquered in de-
bate, were greatly shocked at being invited by him to "jump
at a mark." On another occasion, while the Prophet was on
his way from Dixon to Nauvoo in charge of Reynolds and
Wilson, one of the lawyers engaged by these sheriffs, who
boasted of his prowess as a wrestler, offered to v/ager any
sum that he could throw any man in Illinois at side-hold. He
and Markham wrestled for fun, and he threw Stephen. At
this ignominious defeat of one of his party, Joseph said to a
young man named Philemon C. Merrill, also from Nauvoo,
"Get up and throw that man." Merrill rose "filled with the
362 ONE HUNDRED YEARS OF MORMONISM
strength of a Samson," and lifting up both arms, told the
lawyer to take his choice of sides.
"Now, Philemon," said the Prophet, ''when I count three,
throw him!" And Philemon did, pitching the braggart at-
torney over his shoulder on to the ground.
That the Prophet possessed a fund of wit and humor
might almost be taken for granted. Still we have little in
the way of incident to show this side of his versatile nature.
Josiah Quincy gives an instance.
"It seems to me, General," remarked Mr. Quincy, as
Joseph was driving the party to the river about sunset, "that
you have too much power to be safely trusted to one man."
"In your hands or that of any other person," was the re-
ply, "so much power would, no doubt, be dangerous." And
then he added "in a rich, comical aside, as if in hearty recog-
nition of the ridiculous sound the words might have in the
ears of a Gentile," "Remember, I am a Prophet !"
Mr. Quincy gives a couple of examples of Joseph's pow-
ers of repartee. At the request of Dr. Goforth, one of the
visiting party, the Prophet preached a sermon, standing on
the steps leading to the mansion, to a few people in the
street. He was asserting that baptism is essential to salva-
tion.
"Stop!" said a Methodist minister, "who thought it in-
cumbent upon him to question the soundness of certain theo-
logical positions maintained by the speaker. "What do you
say to the penitent thief?"
"What do you mean?" inquired the Prophet.
"You know our Savior said to the thief, 'This day shalt
thou be with me in Paradise,' which shows he could not have
been baptized before his admission."
"How do you know he wasn't baptized before he be-
came a thief?" Whereupon "the sort of laugh that is pro-
voked by an unexpected hit ran through the audience ; but
THE ENIGMA OF PALMYRA 363
this demonstration of sympathy was rebuked by a severe
look from Smith," who went on to say:
"But that is not the true answer. In the original Greek,
the word that has been translated paradise means simply a
place of departed spirits. To that place the penitent thief
was conveyed, and there, doubtless, he received the baptism
necessary for his admission to the heavenly kingdom."
And so, adds Mr. Quincy, "the other objections of his
antagonist were parried with similar adroitness."
Later than this, the party were passing the grove, and
Joseph accounted for the seats and platform by saying that
when the weather permitted services were held there.
"I suppose," said the minister, "none but Mormon preach-
ers are allowed in Nauvoo."
"On the contrary," was the reply, "I shall be very happy
to have you address my people next Sunday, and I will in-
sure you a most attentive congregation."
"What! do you mean that I may say anything I please
and that you will make no reply?"
"You may certainly say anything you please, but I
must reserve the right of adding a word or two, if I judge
best. I promise to speak of you in the most respectful man-
ner."
As the party rode back there was more disputing between
the two.
"Come," said the Prophet, slapping his antagonist on
the knee, to emphasize the production of a triumphant text,
"if you can't argue better than that, you shall say all vou
want to say to my people, and I will promise to hold my
tongue, for there's not a Mormon among them who would
need my assistance to answer you."
Soon after this, in allusion to some erroneous doctrine,
the preacher suddenly exclaimed :
"Why, I told my congregation the other Sunday that
364 ONE HUNDRED YEARS OF MORMON ISM
they might as well believe Joe Smith as such theology as
that."
"Did you say Joe Smith?" asked the Prophet.
"Of course I did. Why not?" was the answer.
"Considering only the day and the place," replied the
Prophet, with a "quiet superiority that was overwhelming,"
"it would have been more respectful to have said Lieuten-
ant-General Joseph Smith."
"Clearly," concludes Mr. Quincy, "the worthy minister
was no match for the head of the Mormon Church."
The Prophet never laid any claims to polish and refine-
ment. Of scholastic education he had enjoyed very little. In
his early life he could barely read, write, and cypher. In-
deed, to the end of his life he was a poor penman. He seems
never to have been master of the mechanical features of
written style, as the specimens of his literary efforts remain-
ing sufficiently testify. And this fact must be taken into con-
sideration when it comes to estimating the value of such
documents as the "Views," in the interpretation of his char-
acter. In that instrument, which, judged by the thought, is
able and striking, eight languages are quoted, showing a ten-
dency on the part of the writer of it to air his linguistic
knowledge. But this literary shallowness is not to be at-
tributed to Joseph, but rather to his scribe. All his life, how-
ever, he was a student ; and considering the intense activity
of the man, together with his large executive duties and the
difficulties of himself and his people, he amassed an extra-
ordinary amount of information of a miscellaneous character.
He studied, under capable teachers, Hebrew, Greek, Latin
and German, though, to be sure, he could not boast any more
than a comparatively superficial acquaintance with any one of
these languages. Daniel H. Wells, a man of trained legal
abilities, was wont to say that Joseph had a wonderful
knowledge of Constitutional law, greater than any man he
THE EX Hi MA OF PALMYRA 365
ever knew. He was well versed in general history, and
though he appears never to have given much attention to
science, as such, his naturally vigorous and powerful under-
stand.ag grasped almost intuitively the great fundamentals
of scientific truth. In all his researches he was aided unusu-
ally by the Holy Spirit, whose devoted pupil he was, if we
may be permitted to use this expression. His specialty,
however, was theology, the science of God, in which he was
incomparably the superior of every other living man, and
this, in reality, is but small praise.
We have many sayings of the Prophet's as well as nu-
merous incidents of his life, that go to show his unbounded
affection, not only to his family and relatives, but also to
all his friends, and even to the lower animals. The ties which
bound iiim to his father and mother and brothers and sisters
were of the strongest and most enduring kind. The Smiths
have always been a clanish family. It was a source of un-
speakable grief to Joseph when he had any difficulties be-
tween himself and his brother William, as happened once or
twice. To Hyrum his heart was bound with a love stronger
than the love of sex. In life they were not separated, and in
death they were not divided. But his soul reached out to his
whole people, whom he loved most passionately. On learn-
ing, in 1833, of the expulsion of his people from Jackson
county and the sufferings attended thereupon, he burst into
tears and sobbed like a child : "Oh, my brethren, my breth-
ren, would that I had been with you to share your fate. Al-
mighty God, what shall we do in such trials as this !"
"We remember your family with all the first families of
the Church who first embraced the truth," wrote Joseph to
a Brother Peck, in a letter which he signed. "Your unworthy
brother and fellow laborer." "We remember your losses and
sorrows ; we participate with you in the evils as well as the
366 ONE HUNDRED YEARS OF MORMONISM
good, in the sorrows as well as the joys ; our union, we trust,
is stronger than death, and shall never be severed."
Not long before his death, he said in a public meeting
that he was the same man that he was fourteen years previ-
ously and just as innocent. "As I grow older," he continued,
"my heart grows tenderer for you. I am at all times ready
to give up everything that is wrong, for I wish this people
to have a virtuous leader."
And in return for all this the Saints — those who knew
him most intimately — loved him as perhaps no other man has
ever been loved. The great body of the Church always had
the most perfect confidence in his integrity and in his teach-
ings. "I felt as if I could willingly lay down my life for
him," said an aged brother to the author recently. And he
added, "I don't know what I should have done, you know,
had the test come ; but that was my feeling at the time ; and
I believe that I would have done so. Oh, how I loved that
man !" This was the sentiment of many thousands. No one
who has conversed with the survivors of those days with
the Prophet Joseph will regard such expressions as meaning-
less effusions. Nothing shows better how deep and genuine
were the feelings of the people for their leader than the uni-
versal grief that prevailed when he was struck down by as-
sassins at Carthage. President Taylor's expressions may be
taken as representative of the general sorrow. "I felt a dull,
lonely, sickening sensation at the news," he says when his
worst fears concerning Joseph were confirmed at the jail by
Dr. Richards. "When I reflected that our noble chieftain,
the prophet of the living God, was fallen, and that I had seen
his brother in the cold embrace of death, it seemed as though
there was a void or vacuum in the great field of human ex-
istence to me, and a dark, gloomy chasm in the kingdom, and
that we were left alone. Oh how lonely was that feeling !
How cold, barren, and desolate ! In the midst of difficulties
THE ENGIMA OF PALMYRA 367
he was always the first in motion ; in critical positions his
counsel was always sought. As our prophet he approached
our God, and obtained for us His will ; but now our prophet,
our counselor, our general, our leader was gone, and amid
the fiery ordeal that we then had to pass through, we were
left alone without his aid, and as our future guide for things
spiritual or temporal, and for all things pertaining to this
world or the next, he had spoken for the last time on earth !"
What kind of man must he have been, who could inspire
such universal love as this in such a following as his ?
But these things do not exhibit in full the greatness of
Joseph Smith. A man is to be judged by what he does, as a
tree is judged by the fruit it puts forth. If that work be in-
ferior, the man is small, but if, on the contrary, that work be
of a superior character, the man is great.
One test of greatness is the power to handle men. Jos-
eph Smith had this in a most extraordinary degree. Of this
fact we have ample proof in the way in which the hosts of
"Mormons" hung together in those troublous times at Kirt-
land, in Missouri, and even in Illinois. And the people
whom he had gathered around him included almost all the
degrees of intelligence from those who were both illiterate
and ignorant to the college graduate. The common peort'e
looked upon the Prophet as they would upon an angel de-
scended from heaven and dwelling among them for a season.
"He was food to my soul," said a man to me the other day,
who, in 1844, was an English immigrant, "and I could never
take my eyes off him when I was in his presence. I would
rather hear him preach five minutes than Sidney Rigdon half
a day!" And yet Sidney Rigdon was celebrated among the
cultured for his eloquence. When I asked him how it was
that he preferred Joseph's discourse, he replied : "Because
he always spoke so simple, and it was always so true !"
But it was not only the common people he thus exercised
368 ONE HUNDRED YEARS OF MORMONISM
his influence over. Joseph Smith was surrounded by some
of the boldest and most independent spirits that could be
found ; for among his associates were Brigham Young, John
Taylor, Wilford Woodruff, Sidney Rigdon, the two Pratts.
Amasa Lyman, and a host of others, only a few degrees in-
ferior to these. And yet all these men looked up to him as
to a great teacher. They were as children in his hands.
Further still, he exerted the same mysterious power over
those whom he had never seen in the flesh, but who had em-
braced the gospel, Josiah Quincy, to whom I have referred
so many times in this chapter, quotes letters from two Saints
in England, who were evidently intelligent, educated men,
in which they exhibited great love for the Prophet and con-
fidence in his divine calling. Mr. Quincy gives these quo-
tation for the purpose, as he says, of showing "what really
good material Smith managed to draw into his net ;" and he
goes on to ask : "Were such fish to be caught with Spauld-
ing's tedious romance and a puerile fable of undecipherable
gold plates and gigantic spectacles? Not these cheap and
wretched properties, but some mastering force of the man
who handled them, inspired the devoted missionaries who
worked such wonders." These foreign proselytes looked
to the Prophet as to some great, mysterious spiritual force,
and longed eagerly for the time when they might cut in
twain every tender cord that had bound them to their homes
and native land, to look upon his face !
Again, the work which this man performed is a lasting
monument to his great name. We pass by his production of
the Book of Mormon at a time in his life when he was almost
unlettered, at least inexperienced in everything but the farm
life of Western New York, and come to the great Church
organization that he effected. By all who have considered it
without prejudice it is regarded as the most perfect and com-
plete organization in the world. Professor Ely thinks that
THE ENIGMA OF PALMYRA 369
the German army alone ought to be excepted from this state-
ment. The Church organization is at once so simple and yet
so comprehensive in its operations. And this, humanly
speaking, is the product of Joseph Smith.
Such, in brief, are some of the facts in the life of the
Prophet. But these, it is perhaps needless to say, are not the
facts to be found in anti-"Mormon" works. Those writers
carefully avoid them, because they would prove fatal to their
working hypothesis that Joseph Smith was an imposter. low,
ignorant, licentious. They are content, instead, to set down
such inventions as Joseph's purported walking on water, like
the Savior, but with planks under his feet to keep him from
sinking, and a multitude of such silly stories, that would at
once have dissipated every shred of faith in his devotees,
however ignorant and superstitious they might have been.
But such facts as we have given are contained in the writ-
ings of non-"Mormons,M who had no private motive to
serve and no grudge to take out upon the Saints. Such men
candidly admit that they cannot understand the "Mormon"
Prophet. Mr. Quincy ends his exceedingly interesting chap-
ter on Joseph Smith with the words : "I have endeavored to
give the details of my visit to the Mormon prophet with ab-
solute accuracy. If the reader does not know just what to
make of Joseph Smith. I cannot help him out of the difficulty.
/ myself stand helpless before the puzzle."
And this brings us back to the point of beginning. To
reconcile the apparent contradictions in this life will never
be possible by assuming him to be a false prophet, a deceiver,
a hypocrite, a fraud, and so on. This only increases the
difficulty for honest men wishing to arrive at the truth. The
only solution of the problem is to presuppose that Joseph was
a true prophet sent of God. Then every thing of a puzzling
or enigmatical character that enemies have imagined thev de-
370 ONE HUNDRED YEARS OF MORMONISM
tected in him, will at once disappear. Then it will be under-
stood how he could exert such a powerful influence over his
heterogeneous people. Then it will be perfectly clear how it
was that they clung to him till his death, and how fondly
they still cherish his name. Then it will be comprehended
how it was that he permitted the seal of martyrdom to be
placed on his work.
"Born in the lowest ranks of poverty, without book learn-
ing and with the homeliest of all human names, he had made
himself at the age of thirty-nine a power upon earth."
CHAPTER VII
THE VOICE OF THE SHEPHERD
The untimely death of the Prophet Joseph threw the Church
into confusion. This was the first time in its history that
such an event as the loss of its leader and president had oc-
curred. But the Church was not therefore disorganized.
The confusion was only momentary. "Mormonism" was not
broken up, nor was it even to pause in its miraculous career.
God had provided a means by which the work he had estab-
lished was kept entirely free from dependence upon any man,
be that even its first prophet and earthly founder.
The Flock Shepherdlcss.
Nevertheless, that was a critical point in the history of the
Church. Here were between twenty and thirty thousand
people gathered in Nauvoo and vicinity, from various states
and from England, suddenly deprived of their prophet-lead-
er. They had followed him as few men are followed in this
world of distrust and unbelief. They had hung devotedlv
to his every word, in the firm conviction that he was a
special messenger sent from God, and that his utterances
were inspired. While they enjoyed his companionship they
did not think of the time when they would be deprived of his
presence. They were satisfied with present blessings, and
attempted not to look into the future to see what it had in
store for them. Hitherto he had been, as they believed,
miraculously preserved from his enemies. And now that he
was gone, they felt the utter emptiness of heart that comes
with a personal loss. He had been to them a father, and as
children they mourned his untimely taking off.
372 ONE HUNDRED YEARS OF MORMONISM
Their grief for the Prophet's death was augmented by a
feeling of uneasiness concerning the question of his suc-
cessor in the leadership of the Church, and also by a vague
dread lest the same malice that had slain the Prophet and
Patriarch should turn unsatisfied upon them. There ap-
peared an over-eagerness on the part of some persons at
Nauvoo to "set things right." And as the principals in this
needless activity were officials who outwardly manifested
nothing but a genuine anxiety for the public welfare, but who
in their secret hearts were apostates, the agitation of the
matter did a great deal towards unsettling affairs. The city
council had passed resolutions to the effect that they would
"rigidly sustain the laws and the governor of the state."
This they had done in response to a request of Governor
Ford through his agents. Colonel Fellows and Captain
Jonas, so that he might know their intentions in view of the
recent tragedy at Carthage. The same thing was desired of
the people at Warsaw. But they replied that they would not
sustain the Governor in his pacific methods where the "Mor-
mons" were concerned. Instead, they hypocritically de-
manded him to tell them which should leave the state —
themselves or the "Mormons." And he weakly replied —
for Governor Ford appears to have been a timid, indecisive
creature — that he would not undertake to point out so deli-
cate a matter ! A thing which they knew beforehand. Had
he been a man of character, energy, and justice, he would
have given them such an answer as would have put a damper
upon their murderous spirit. At the same time he undertook,
needlessly enough, to quiet the feelings of the Saints by hold-
ing over them the terrors of mob violence.
A noble-spirited letter, signed by Elders Phelps, Rich-
ards, and Taylor, was published about this time in the Times
and Seasons. "Be peaceful, quiet citizens," it counseled,
"doing the work of righteousness, and as soon as the
THE VOICE OF THE SHEPHERD 373
Twelve and other authorities can assemble, or a majority of
them, the onward course to the great gathering of Israel, and
the final consummation of the dispensation of the fulness of
times will be pointed out Union is peace,
brethren, and eternal life is the greatest gift of God. Re-
joice, then, that you are found worthy to live and die for
God. Men may kill the body, but they cannot hurt the soul,
and wisdom shall be justified of her children."
False Shepherds.
Of the leading brethren, only a few were at Nauvoo when
the Prophet and Patriarch were murdered. Sidney Rigdon
was at Pittsburg, and all the apostles except Willard Rich-
ards and John Taylor were away on missions, most of them
being in the East. Joseph, before he went to Carthage, had
sent for the Twelve to return ; but it would be long before
word reached them, for there were no railroads or telegraph
lines in the West at the time. After this tragedy, other mes-
sages had been sent to them. But before their arrival some
queer things were going on at the headquarters of the
Church.
On August 3rd Sidney Rigdon unexpectedly arrived at
Nauvoo. He immediately fell in with the element we have
already spoken of as anxious to set things right, at the head
of which was William Marks, president of the Nauvoo
Stake. By this time, Apostles Parley P. Pratt and George
A. Smith had also arrived. These brethren invited Presi-
dent Rigdon to meet with them, but for some reason, which
will presently appear, he kept aloof from all the general au-
thorities. He was not so averse, however, to meeting with
others, and that secretly.
August 4th was Sunday. At 10 o'clock in the morning
the people as usual assembled at the grove to worship.
President Rigdon addressed them on the text, "For my
374 ONE HUNDRED YEARS OF MORMONISM
thoughts are not as your thoughts, neither are your ways my
ways, saith the Lord." He related a "vision" which he had
received at Pittsburg on the 27th of June, in which he was
told that a guardian was to be appointed to build up the
Church to Joseph the Martyr. No one could take the
Prophet's place ; revelation was to continue. He said much,
also, about his own position of spokesman to Joseph, to
which position he had been appointed by the mouth of the
Lord. He was the man, he declared, of whom ancient
prophets had sung, intimating that he was the guardian to
be appointed.
At the conclusion of his discourse, he urged President
Marks to call a special meeting for the following Tuesday ;
but this, for some reason, Marks failed to do, though he was
in full sympathy with Sidney, and appointed Thursday, the
8th, instead.
But the Saints were suspicious, as they had need to be,
of Rigdon and his newly-found anxiety for their welfare.
They reflected that not long before Joseph's death, the
Prophet had refused to sustain him as a counselor. Some of
the brethren had pleaded mercy, among whom was Joseph's
own brother, Hyrum; but he thought he had been merciful
long enough, and though the conference generally voted to
retain Sidney in the Presidency, President Smith protested
emphatically against carrying him any longer in that office.
And since that time Elder Rigdon had gone away from Nau-
voo contrary to the expressed direction of a revelation
through his leader. After this recreant conduct it was not to
be expected that Rigdon would prove an acceptable candi-
date for the place made vacant by their beloved Prophet.
By the 7th of August, six more of the apostles had ar-
rived. There was now at Nauvoo Brigham Young, Heber
C. Kimball, Parley P. Pratt, Orson Pratt, Orson Hyde, John
Taylor, Wilford Woodruff, Willard Richards, George A.
THE VOICE OF THE SHEPHERD 375
Smith, and Lyman Wight. Amasa Lyman was also in the
city. A council of the apostles was called to meet at John
Taylor's, where the situation was discussed. Subsequently,
a body of men including the Twelve, the High Council, and
the High Priests, met, at which President Rigdon made a
statement of his claims substantially as we have given them
above. He laid much stress on his position of spokesman to
Joseph. When he got through, President Young arose and
said —
"I do not care who leads this Church, even though it were
Ann Lee ; but one thing I must know, and that is what
God says about it. I have the keys and the means of obtain-
ing the mind of God on the subject. . . . Joseph con-
ferred upon our heads all the keys and powers belonging to
the apostleship which he himself held before he was taken
away, and no man or set of men can get between Joseph and
the Twelve in this world or in the world to come. How
often has Joseph said to the Twelve, T have laid the founda-
tion and you must build thereon, for upon your shoulders the
kingdom rests.'"
The Mantle of Joseph.
When Thursday morning came, there was a great congrega-
tion assembled at the grove where the meeting was to be
held, for by this time attention was at a high pitch over the
question of a leader. President Young called the meeting to
order and presided. He invited Sidney Rigdon to speak.
And the would-be guardian occupied nearly the entire time
of the morning session, but not in his accustomed way. He
faltered like a timid man presenting something which he
only half believed. There was no force of a great convic-
tion behind his "revelation." The people, therefore, were
very uneasy, moving in their seats, impatient for him to get
through.
376 ONE HUNDRED YEARS OF MORMONISM
At last he sat down, and President Young- rose. He
spoke for only a few minutes, but long enough to answer
every query in the minds of the audience as to where the
authority to lead the Church lay. All those who were pres-
ent that have spoken on the subject have testified that a mar-
velous transformation took place in President Young. He
spoke in the voice of the martyred Prophet. Not only so ;
but he assumed the form and appearance of Joseph, so that
the thousands at that meeting believed for the moment that
President Smith actually stood before them.
"If Joseph had risen from the dead," says President
George Q. Cannon, who was in attendance, "and again
spoken in their hearing, the effect could not have been more
startling than it was to many present at that meeting. It was
the voice of Joseph himself; and not only was it the voice of
Joseph which was heard, but it seemed in the eyes of the
people as if it were the very person of Joseph which stood
before them. A more wonderful and miraculous event than
was wrought that day in the presence of that congregation,
we never heard of. The Lord gave His people a testimony
that left no room for doubt as to who was the man to lead
them. They both saw and heard with their natural eyes and
ears, and the words which were uttered came, accompanied
by the convincing power of God, to their hearts, and they
were filled with the Spirit and with great joy. There had
been gloom, and in some hearts, probably, doubt and uncer-
tainty, but now it was plain to all that here was the man
upon whom the Lord bestowed the necessary authority to act
in their midst in Joseph's stead. On that occasion Brigham
Young seemed to be transformed, and a change such as that
we read of in the scriptures, as belonging to the Prophet
Elisha, when Elijah was translated in his presence, seemed
to have taken place with him. The mantle of the Prophet
had been left for Brigham."
THE VOICE OF THE SHEPHERD 377
An appointment for another meeting was made for the
afternoon, and the Saints dispersed satisfied in their minds
as to the question they had so often asked of late. Promptly
on the hour, the Saints returned to the grove. The priest-
hood were arranged in quorums in order to vote properly.
President Young first addressed the Saints. He called at-
tention to the importance of the occasion. It was necessary
for them to walk by faith now, and not by sight as they had
done when the Prophet Joseph was alive. The people could
not appoint a man at the head of the Church ;* God alone
could do this, and even then he would have to be ordained
by the Twelve. Joseph, before his death, had given the apos-
tles every key, power, and authority which he himself pos-
sessed, and had placed upon them the obligation of carrying-
on the work of God in all the world.
Apostles Amasa Lyman, Parley P. Pratt, and Elder W.
W. Phelps each spoke, the latter at the request of Sidney
Rigdon, who declined to speak himself. They were all very
emphatic and positive in their support of the Twelve.
President Young rose again, this time to put the mo-
mentous question to the congregation. At the request of
Rigdon he put first the question as to whether the people
would support the apostles. "Does the Church want, and is
it their only desire to sustain, the Twelve as the First Presi-
dency of this people ?" A unanimous affirmative vote was the
answer. He called for a contrary vote, but not a hand went
up. Of course, there were some in the audience who were fol-
lowers of Sidney Rigdon, and who refrained from voting.
But these were few in number. Continuing, President Young
*This phrase has been strangely interpreted to mean that
no man, in President Young's judgment, would succeed to the
presidency of the Church. Nothing could be further from the
truth. The plain meaning is that the appointment must be from
God through the quorum of apostles, when it was made, and
not from the people.
378 ONE HUNDRED YEARS OF MORMONISM
outlined the policy of the apostles for the immediate future ;
which was to finish the temple and pursue the work exactly
as Joseph had intended it to be done.
This meeting settled the question of succession so far as
the Saints as a body were concerned. They had seen the un-
mistakable finger of God pointing towards the apostles as
their leaders, and they had determined in their own minds to
give them the same love and obedience that they had given
their martyred Prophet. But not so with Sidney Rigdon and
the few that followed him. He had been disappointed in his
ambition to lead the Church. He had not even secured a
respectable following. In appearance, he accepted the de-
cision of the Saints as final ; in reality, he continued to hold
secret meetings with those whom his crooked ways could de-
ceive. He promised great things to them, ordaining some to
be prophets, priests, and kings. His conduct coming to the
notice of the apostles, he was, after a proper hearing, sum-
marily excommunicated from the Church. It was then that
he came out in open rebellion ; for he denounced the leaders
of the Church, and exerted all his little remaining influence
with the Saints to induce them to do the same thing. Shortly
afterwards he left Nauvoo, lived for a time at Pittsburg,
from which place he subsequently moved to Friendship, Al-
leghany county, New York, where he died in 1876, leaving a
number of scattered disciples in a church which he had or-
ganized.
The Law of Succession in the Presidency.
To any one at all familiar with the revelations given to the
Prophet Joseph and with the order of the priesthood, there
can be no doubt as to the legality of this eighth of August
action. The consideration of three points will make this per-
fectly clear.
In the first place, the power of presidency over the
THE VOICE OF THE SHEPHERD 379
whole Church rests with the quorum of apostles, when the
quorum of the First Presidency is dissolved by the death of
the President. "Of the Melchizedek Priesthood," says a
revelation (section 107) given through Joseph, March 28th,
1835, "three Presiding High Priests, chosen by the body, ap-
pointed and ordained to that office, and upheld by the con-
fidence, faith, and prayer of the Church, form a quorum of
Presidency of the Church. The Twelve traveling counselors
are called to be the Twelve apostles, or special witnesses of
the name of Christ in all the world ; thus differing from other
offices in the Church in the duties of their calling. And
they form a quorum, equal in authority and power to the
three Presidents previously mentioned. The seventy also
are called to preach the gospel, and to be special witnesses
unto the Gentiles and in all the world. Thus differing from
other officers in the Church in the duties of their calling;
and they form a quorum equal in authority to that of the
Twelve special witnesses or apostles just named. And every
decision made by either of these quorums, must be by the
unanimous voice of the same ; that is, every member in each
quorum must be agreed to its decision, in order to make
their decisions of the same power or validity one with the
other. (A majority may form a quorum, when circum-
stances render it impossible to be otherwise)."
According to this revelation, there are three quorums in
the Church of equal authority— The First Presidency, the
Quorum of Twelve Apostles, and the Seventy. Of course,
where all three quorums occupy their proper places, the
Seventy will work under the direction of the apostles, and
the apostles under the First Presidency. Now suppose the
First quorum named ceases to exist as such, which is the next
in order of presidency ? Very obviously the quorum of apos-
tles. This conclusion is absolutely inevitable. There can be
no other wrested from this law of the Church. And at the
380 ONE HUNDRED YEARS OF MORMONISM
time we are speaking of, this was precisely the condition.
Joseph was dead, William Law had been excommunicated,
and Sidney Rigdon alone remained. But there was no First
Presidency. Hence, the apostles stood at the head of the
Church ; and since Brigham Young was the President of the
quorum, to which office he had been appointed by revela-
tion (section 124, verse 127), it followed that he was in
effect President of the Church ; he was the highest officer in
the organization.
In the second place, Joseph had bestowed upon the
quorum of Twelve all the keys of power and authority that
he himself held. This is clear from the testimonies of at least
three persons. The words of President Young we have, al-
ready quoted. The language of President Woodruff is : "It
was before we started upon our mission to the East. He
[Joseph the Prophet] stood upon his feet some three hours.
The room was filled as with consuming fire, his face was as
clear as amber, and he was clothed upon by the power of
God. He laid before us our duty. He laid before us the ful-
ness of this great work of God ; and in his remarks to us he
said : T have had sealed upon my head every key, every
power, every principle of life and salvation that God has ever
given to any man who ever lived upon the face of the earth.
And these principles and this priesthood and power belong
to this great and last dispensation which the God of heaven
has set his hand to establish in the earth ! Now,' said he,
addressing the Twelve, T have sealed upon your heads every
key, every power, and every principle which the Lord has
sealed upon my head' .... 'The burden of this king-
dom now rests upon your shoulders ; you have got to bear it
off in all the world, and if you don't do it you will be
damned.' "
Benjamin F. Johnson, who was the Prophet's private
secretary before his martyrdom, has recently furnished a
strong confirmation of what President Young and Wood-
THE VOICE OF THE SHEPHERD
;i
ruff testified to as having occurred at a meeting of the
Twelve referred to, and also what took place at the now fa-
mous 8th of August meeting. He says : "Do I know that
Brigham Young was the true successor of Joseph Smith? I
knew it before the Prophet was martyred, for Joseph had
made it known. I was present when the Prophet gave his
charge to the Twelve Apostles, when in council after solemn
prayer, he rose up with the light of heaven shining in his
countenance, related his experience with reference to the
beginning of this work, the responsibilities placed upon him,
the persecutions and hardships through which he had passed.
He declared that God had revealed all the truth necessary to
save mankind, had given unto him the keys of the kingdom,
and he had carried the weight and load thus far, and then
speaking directly to the Twelve he said : T now roll off the
burden of this responsibility upon you ; I give unto you all
the keys and powers bestowed upon me, and I say unto you,
that unless you round up your shoulders and bear off this
kingdom you will be damned.' The majesty and solemnity
of the occasion was something to be remembered. This
should have given us the key, but after the martyrdom of
the Prophet, and the question arose as to who was the man
who should be the leader!; the matter was forgotten. A meet-
ing was called. Sidney Rigdon, the most mighty and elo-
quent man of his age, rose up and said : T will be the guard-
ian of the Church, holding it for Joseph.' I listened to Rig-
don and weighed his claim for a short time after he closed
his plea. Brigham Young arose, and when he spoke, I
jumped from my seat and turned around to face him, for the
voice was the voice of Joseph Smith. I looked at him and
there before me stood the personage of the Prophet Joseph
almost glorified in appearance. I knew then where the cloak
of the Prophet fell. I remembered then what he had said,
and I knew and still know that Brigham Young was a
Prophet of God — and true successor to Joseph Smith."
382 ONE HUNDRED YEARS OF MORMONISM
In the next place, these apostles, with President Young
at their head, were sustained "by the confidence, faith, and
prayers of the Church." From the very first the law of "com-
mon consent" has been in vogue among the Saints. On the
day that the Church was organized, Joseph asked those few
persons then in Peter Whitmer's house at Fayette, whether
they would sustain himself and Oliver Cowdery as the first
and the second elder, respectively. Later when the quorum
of apostles was organized, the Prophet, as we have seen,
first asked the body of priesthood assembled on the occasion
whether they wished such an organization effected. And
later still, Sidney Rigdon had been sustained by the people
as first counselor to Joseph against the Prophet's expressed
wishes. No man in democratic "Mormonism" can hold a
public office without the approval of the people in the local-
ity where he presides. And on the other hand, this popular
consent forms one of the essentials to the holding of any
position in the Church. This, the apostles obtained at this
August meeting and on subsequent occasions ; and hence in
this respect also they were in full harmony with the law as
given in the revelation.
To the question, "Who ordained Brigham Young? there
can be but one answer — Joseph Smith ordained him. The
Prophet had conferred upon the heads of the apostles, in-
cluding President Young, all the keys of power and author-
ity that he himself possessed, by virtue of which ordination
and bestowal of authority, Brigham Young occupied his
position of President. "And it is something to his credit
both for consistency and strength of character that he always
held that any other ordination was unnecessary."*
*I have not deemed it necessary here to prove that some-
body else was not the legal successor to the Prophet. If the
reader wishes to pursue further this aspect of the subject, he
may do so with such works as Roberts's "Succession in the Presi-
dency of the Church."
THE VOICE OF THE SHEPHERD 383
Brigham Young and the Twelve.
The Saints made no mistake in following the lead of Presi-
dent Young and his fellow apostles who were faithful, as
subsequent events abundantly proved. They were men of
large practical experience, whose knees had never quaked
under the heavy weight of responsibility which they bore —
men who had endured, uncomplainingly, the toil and sacri-
fice, the abuse and hardship, which the Saints had suffered in
Missouri — men whom the people had many times proved to
be worthy of their love and confidence. They had been with
the Church from the beginning, and had not only taken an
active part in the ministry, but had never shirked a trust.
It is no marvel, therefore, that the Saints felt no concern for
the future under the leadership of such men.
Brigham Young was at this time the president of the
quorum of apostles, and upon him, mainly, rested the multi-
plied duties of leading and counseling the Saints which the
martyred Prophet had so long and faithfully performed.
This remarkable man, born of humble parentage in the dawn
of the nineteenth century, was himself a prophecy of what
that wonderful century would be. He spent his early days
with his father's family on a farm in Vermont and in New
York, whither they moved when Brigham was about three
years old. With only eleven days schooling, he grew to vig-
orous manhood in the frontiers of the State, setting out for
himself at the age of sixteen as carpenter, joiner, painter,
and glazier, and marrying at twenty-three. Hearing, in
1830, of the Prophet Joseph and the Book of Mormon, he
began investigating "Mormonism" with the result that, two
years later, he embraced the new faith. Henceforth, his
life's work was to be among a different people and in differ-
ent conditions from those he had theretofore known. He was
called to a higher, broader, and nobler work than that which
his most hopeful ambitions could picture — a work which
384 ONE HUNDRED YEARS OF MORMONISM
should make him known wherever men could appreciate
mighty governing genius, and wherever their religious feel-
ings could be agitated by the name "Mormonism."
From this time on he was a conspicuous figure among
the Latter-day Saints. Not long after his conversion he
visited the Prophet at Kirtland ; and being asked to pray one
evening by Joseph he spoke in tongues, which the Prophet
pronounced to be the pure Adamic language. Joseph de-
clared on this occasion that Brother Brigham should yet pre-
side over the Church. He was one of the most devoted fol-
lowers of Joseph. When, during those uncertain days of
apostasy at Kirtland, Joseph's former friends, those who had
stood high in the Church, turned against him, becoming his
murderous enemies, Brigham continued steadfast in his de-
votion to his new-made friend, and amid the imprecations of
apostates, and direful threats, he defended the Prophet at
the risk of his own life. He was now an apostle. He
preached much both at home and in many of the eastern
states.
When the cruel exterminating order was issued by the
infamous Boggs, and when Joseph and many of the leading
brethren were languishing in jails for alleged crimes, Apostle
Young was active in preparing the Saints to leave Mis-
souri. He it was who, under God, nerved the people to ac-
complish that melancholy exodus, who found in Illinois a
haven of rest for their weary feet, and who saw to the many
details of the preparation, the journey, and the destination.
God was educating him for that greater exodus from Nau-
voo to the great West.
But a wide experience was not the only qualification
which Brigham Young possessed. This only united with a
great original genius. He was, at this time, in his forty-
fourth year, of manly and dignified bearing, not so portly as
he became later, and his face clean shaven. He was pre-
THE VOICE OF THE SHEPHERD 385
eminently a practical man ; his large experience, combined
with his native genius, had made him so. He was far-
sighted, and able to turn the tide of circumstances. Brave
almost to rashness, he was yet cool and self-possessed in the
midst of danger. Of magnetic presence, he was a man to
whom others instinctively turned for guidance, and a man
whom everyone, even those not of his faith, at once felt to be
a great spirit. He was a man of unbounded resources, and
quick to act in an emergency. It is thought that had he been
at Nauvoo at the time of the martyrdom, that dark tragedy
would never have occurred ; for, when the Prophet and his
party crossed the river to go West, Brigham would have sus-
tained him in the undertaking, and would not have permitted
the perfidy, of Joseph's "friends" to pursuade him to return.
Brigham was intensely earnest ; his whole soul thrilled with
faith in his great work. This earnestness small men have
mistaken for fanaticism ; it was largely this that made him
what he was. No commonplace talents could have mastered
the situation in which the Saints found themselves at the
Prophet's death. And yet Brigham Young was a simple
man, of simple life and simple habits. He lived on a very
plain diet all his life; regarded himself to the last as an un-
educated man ; and gave credit to the Lord for all that he had
accomplished in his long and useful career. With such a
man at the head of affairs it was not likely that the Church
would be broken up, but there was every indieation, on the
contrary, that it would receive a new impetus, which actually
proved to be the case.
There was plenty of need for brave and earnest men.
The Church needed to be purified of hypocrites that were
lurking beneath its shadow ; the commandment of the Lord
concerning the temple had to be fulfilled ; the Church at
home and abroad had to be strengthened. And all this in the
386 ONE HUNDRED YEARS OF MORMONISM
shade of a black cloud of persecution that threatened to burst
at any moment.
The work of purging the Church of questionable char-
acters was prosecuted with vigor. Among the first to be
dealt with were Sidney Rigdon and those whom he had in-
duced to believe his pretentions. At the October conference
William Marks was dropped from his position as president
of the Nauvoo Stake, and John Smith sustained in his stead.
Later, William Smith, one of the twelve apostles and also
the patriarch of the Church, was excommunicated. A num-
ber of others of less prominence in the Church who had
either fallen into sin or who had allied themselves with those
that tried to lead the people astray, and would not repent,
were summarily cut off.
And the work of building up the various organizations
went on apace. Amasa Lyman, who had been previously
ordained an apostle, and who had been a faithful friend to
Joseph and a diligent worker in the cause, was admitted into
the quorum of Twelve. Those who held the office of
Seventy were, during 1844 and 1845, arranged into thirty-
two quorums, each with seven presidents according to the
pattern set by the Prophet Joseph. Bishops were appointed
to preside over the various wards of the city, with instruc-
tions to choose deacons to watch in the various districts.
Apostles Wilford Woodruff and Parley P. Pratt were sent
on missions, the former to England to preside over that
mission, the latter to New York to taio charge of matters
pertaining to emigration.
But the work on the temple occupied most attention. In
January, 1841, it will be remembered, the Lord gave a revela-
tion through the Prophet Joseph, in which he commanded
the Saints to build a temple wherein they were to perform
sacred ordinances, including ordinances for the dead. The
Lord added that if they did not build this sacred house they
THE VOICE OF THE SHEPHERD 387
and their dead should be rejected by Him. Up to the death
of the Prophet, only one story of the edifice had been erected.
Hence the Saints were very anxious that the building should
be finished. So the apostles bent all their energies toward
completing it. They sent missionaries to the branches of the
Church in the eastern States, inviting all the able-bodied
men to come to Nauvoo to assist in building the temple. They
were to take with them their gold, iron, brass, and every-
thing that might be needed in the structure ; and if they lived
at a marketable distance from the city, they were to carry
their provisions. Those who could not come were to send
what money they could afford. The Saints at Nauvoo were
required to devote every tenth day to work on the temple.
In May, 1845, the capstone was laid at six o'clock in the
morning with imposing ceremonies. In December of this
year and January of the next (1845 and 1846), a large num-
ber of the Saints received their endowments in the temple.
On the evening of April 30th, it was privately dedicated.
Elders Orson Hyde, Wilford Woodruff, Joseph and Phineas
H. Young, John M. Bernhisel, Joseph L. Heywood, and sev-
eral others being present. The dedicatory prayer was offered
by Elder Joseph Young. On the next day the building was
publicly dedicated by Elder Hyde, Elders Woodruff, Babbit,
and Stratton being also present and taking part in the ser-
vices. Thus the Saints, by the most extraordinary exertions,
amidst continuous opposition, finished the House of the
Lord, and fulfilled the commandment given them through
the Prophet Joseph, though at the very time they were mak-
ing preparations to leave it to be desecrated by enemies.
In the meantime, a proclamation was sent to the Saints
scattered abroad, giving them official notification of the death
of their leader, and urging them to press on in their duties,
for they were not without a head to guide them. A procla-
mation was also issued to the kings and rulers of the nations,
388 ONE HUNDRED YEARS OF MORMONISM
sounding the gospel note to them, and warning them of the
judgments to come upon the earth if the people repented not.
A little later, when the Saints were pressed more closely by
their enemies, a petition was drafted and sent to the Presi-
dent of the United States and to the governors of all the
states, except Missouri and Illinois, asking redress for past
wrongs and protection from impending ones. It was a noble
and dignified document, but was not responded to except by
the governor of Arkansas.
With these things, came another series of disasters upon
the "Mormon" people, which ultimately compelled them to
seek a new asvlum of rest.
CHAPTER VIII
THE LAST DAYS OF NAUVOO
Before the Prophet's death, while he was in the greatest
clanger from his enemies, he had declared: "It is thought by
some that our enemies would be satisfied with my destruc-
tion ; but I tell you that as soon as they have shed my blood,
they will thirst for the blood of every man in whose heart
dwells a single spark of the fulness of the gospel. The op-
position of these men is moved by the spirit of the adversary
of all righteousness. It is not only to destroy me, but every
man and woman who dares believe the doctrines that God
hath inspired me to teach to this generation."
This great leader was scarcely in his grave before his
remarkable prediction began to be fulfilled with singular
literalness. For a moment after their diabolical deed at Car-
thage, these enemies were appalled at what they had done ;
and hence for a short time they ceased active operations
against the "Mormons." They did not follow up their in-
famous work for another reason also. Knowing that Joseph
\.as the guiding genius of "Mormonism," they hoped that in
his death would be found the destruction of his religion.
They looked on, therefore, for a time to await the result of
their crime. But when they saw that "Mormonism," not only
retained its strength and vigor, but that under the directing
hand of Brigham Young and the apostles, it was actually
assuming more formidable proportions than ever, they re-
newed their efforts with increased determination to accom-
plish their object.
It may be thought that we attribute too much cool delib-
eration to those who opposed the Saints at Nauvoo : but
390 ONE HUNDRED YEARS OF .MORMONISM
when it is remembered that political jealousy, arising from
the fact that the Saints held the balance of power in the
country and in a general state election, always found its com-
plement in religious animosity, and that the most prominent
politicians of the State were arrayed against the "Mormon"
people, it will not appear that we have exaggerated the op-
position that drove the Saints from Illinois.
Threats and Vilification Once More.
To gain their ends evil men resorted to their old tactics of
arousing again, by abuse and misrepresentation, the general
hatred of the people for the "Mormons." It was commonly
reported that the Saints were thieves and counterfeiters, and
that they protected criminals of every character who came
among them. That these charges had no foundation in fact
is shown by the testimony of those non-"Mormons" who had
investigated them and also by the frank conduct of the city
council. Governor Ford said in his message to the legisla-
ture in 1845 that he "could not ascertain that there were a
greater proportion of thieves in that community than in any
other of the same number of inhabitants, and that perhaps if
the city of Nauvoo were compared with St. Louis, or any
other western city, the proportion would not be so great."
The deputy sheriff of Hancock county declared that the
thieves which infested that part of Illinois were not "Mor-
mons" at all, that the stolen property was brought through
Nauvoo into Iowa, and that, though there were men in that
city who aided and abetted theft, they were neither "Mor-
mons" nor fellowshiped by "Mormons." The city council
challenged anyone to show a single instance where criminals
had been screened in Nauvoo, and at the same time invited
those who supposed that their property was secreted in the
city to institute a search for it, and proffered to aid in locat-
ing it. But no one ever accepted this invitation or took up
THE LAST DAYS OF NAUVOO 391
the chalenge. In order to disabuse the public mind the
Saints sent out men over all the country with abundant proof
of their entire innocence of the charges against them. But all
to no purpose ; the sentiment against them was too great.
"The naked truth," wrote Governor Ford to the Saints
at the time, "is, that most well-informed persons condemn in
the most unqualified manner the mode in which the Smiths
were put to death ; but nine out of ten of such accompany the
expression of their disapprobation by a manifestation of their
pleasure that they are dead. The disapproval is most un-
usually cold and without feeling. It is a disapproval which
appears to be called for, on their part, by decency, by a re-
spect for the laws and horror of mobs, but does not flow
warm from the heart. The unfortunate victims of this as-
sassination were generally and thoroughly hated throughout
the country, and it is not reasonable to suppose that their
death has produced any reaction in the public mind resulting
in active sympathy ; if you think so, you are mistaken. Most
that is said on the subject is merely from the teeth out ; and
your people may depend on the fact, that public feeling is
now, at this time, as thoroughly against them as it has ever
been." He went on in this letter to confess his total inability
as Governor of the state to cope with the situation, though
he admitted that the "Mormons" had acted in a perfectly
lawful and honorable manner.
In the autumn of 1845, an anti-"Mormon" meeting was
held near the Morley settlement, a few miles from Nauvoo,
for the purpose of devising means for the expulsion of the
Saints from the State. If we may believe Governor Ford,
arrangements had been actually made to have some of the
mob fire upon the house in which the meeting was going on,
but in such a way as not to hurt any one. This was done ;
and immediately the meeting broke up in confusion. Men
galloped wildly in all directions spreading the alarm that the
392 ONE HUNDRED YEARS OF MORMONISM
''Mormons" had begun their work of death among the citi-
zens. Shortly afterwards, an attack was made on the Mor-
ley settlement. Nineteen houses were burned to the ground
and the inhabitants — men, women, and children — were
driven out to seek shelter as best they might.
This act of depredation sounded the tocsin of war to the
mobocrats, and warned the Saints that there was no peace or
safety for them in the state of Illinois. Respectable jour-
nals like the Quincy Whig were loud in condemnation of
these and other outrages. But the sentiment of the great
masses was too strong against the "Mormons" for the dis-
approval of the better classes to be of much avail. From
now on, this adverse feeling was fierce and aggressive.
A mass meeting of the citizens was convened at Quincy,
where it was decided that, since the public sentiment was
against the Saints, the only thing for them to do was, "to
obey the public will, and leave the state as speedily as pos-
sible." This bit of gratuitous counsel was accomplished by a
mild threat that, if the Saints refused to adopt this course,
''a last extreme" — force — would be resorted to. A committee
was appointed to confer with the Church authorities upon
the matter. The Twelve wrote a statement to this commit-
tee that, since the public feelings were aroused against their
people, and since it was their own desire to leave the State,
they would do so as early as the following spring ; but that
they were not disposed to sacrifice their property. They
submitted that a committee consisting of both parties should
be appointed to transact business, that the Gentiles should use
their influence with buyers to take the Saints' property at a
reasonable price; and then that both parties should use all
lawful means to preserve the peace. They denied the truth
of the report that they intended to put in crops for the com-
ing year. These things the committee reported to the people
of Quincy, though they complained that the report was not
THE LAST DAYS OF NAUVOO 393
so full and decisive as it ought to be! Before the close of
the meeting, resolutions were adopted accepting the propo-
sition of the Church authorities declaring it too late now to
settle any difficulties between the "Mormons" and the other
people of Hancock county, and promising, not only to pre-
vent any further outbreaks, but in no way "to hinder or
obstruct them in their efforts to sell !"
Early in October a convention of the same class of peo-
ple, for the same purpose, was convoked to meet at Carthage.
There were representatives from nine counties. A commit-
tee on evidence was appointed, consisting of the bitterest
enemies of the Saints. Later this committee reported,
charging all manner of crimes to the "Mormons," and "sup-
porting" these charges by a number of affidavits. The course
adopted here was identical with that followed by the Quincy
people; they requested that the district judge hold no court
in that district, inasmuch as none could be held without
producing a collision between the "Mormons" and the anti-
"Mormons." Thus these counties sanctioned the acts of
lawlessness on the part of mobocrats in driving the Saints
and destroying their property.
But it is not to be supposed that nothing was done by
the Saints and their friends towards an amicable settlement
of these difficulties. They had few friends, indeed. Those
men of influence who had taken their part at the time when
they first entered Illinois, had done so, we have reason to
fear, partly because they saw that the Saints would likely
become a political power in the state, and that they could
turn the tide of that power in favor of themselves. But now
that public sentiment was so overwhelmingly against the
"Mormons," these political demagogues, otherwise honest
enough, determined to win popularity by persecuting the
people they had once befriended. Yet the Saints had some
friends left — at any rate, friends to law and order. Among
394 ONE HUNDRED YEARS OF MORMONISM
these, the sheriff of Hancock county, Air. J. B. Backenstos,
was the most active. He used his utmost endeavors to pre-
vent these outrages on the part of the mobs. He invited the
people of the county to act as a posse comitatus to go against
the mobs that were constantly plundering the "Mormon"
villages wherever they found insufficient resistance. In these
things the Saints generally took no active part, because the
sheriff thought it best for them not to do so, though they
kept themselves in readiness for any emergency. Once
when the sheriff and his small band went against these ma-
rauders, he was so stoutly resisted that his life was threat-
ened. He thereupon commanded Porter Rockwell, who
was among his followers, to shoot the leader; and this
Rockwell did, killing him instantly. Later, Mr. Backenstos
was arrested and tried for murder, but was acquitted. For
these endeavors to maintain order and peace, he was hated
by the mobs. They pillaged his house at Carthage, and his
family were thrust out of their home, with threats and vio-
lence. His resignation was persistently demanded.
Removal of the Main Body.
In the meantime, the Saints were making active preparations
to leave for the great West. The authorities of the Church,
it will be remembered, had promised to leave as early in the
spring as they could, providing the non-"Mormons" would
use their influence in the matter of disposing of their prop-
erty; and the Saints did use all their power to fulfill their
part of the agreement. Not so their enemies. Not only did
they not use their influence towards facilitating business
transactions, but used that influence against them, and ac-
tually renewed hostilities. There is too much reason to be-
lieve that the mob were eager to possess the houses and the
property of the Saints, and knowing that, in a little while,
the latter would have to leave these whether they sold or
THE LAST DAYS OF NAUVOO 3Q5
not, they were not at all anxious to buy or see others
buying anything of them.
Nauvoo, therefore, presented a busy scene during these
days. Committees were moving about disposing of prop-
erty, and the proceeds were immediately turned into wagons,
working animals, and provisions. Blacksmiths, carpenters,
joiners, wheelwrights were busy all the day long making
and repairing wagons. The sound of hammer and anvils
could be heard even far into the night. All work not di-
rected towards preparations for a removal of the Saints,
except only that on the temple, was suspended. The Church
authorities that were at Nauvoo, with President Young at
the head, were active in instructing the Saints how to pro-
ceed, and in directing everything.
Their enemies were impatient of the long delay, though
it was only February, 1846; and so, in this month, a com-
pany of five hundred Saints, including the Twelve and the
High Council, crossed the Mississippi, and were soon lost
on the plains of Iowa. From this time on, the Saints con-
tinued to cross the river to join those already departed, until
by the latter part of April the great body of the Church had
left Nauvoo. They who remained behind were mainly the
poor, the aged, and sick — those, in short, who were the least
able to help themselves. There were men that had endured
much hardship on account of their religion and had worn
themselves but in its service ; there were women and chil-
dren whose husbands and fathers were pressing their way
through the dreary wilderness, suffering fatigue and hunger
worse than death, to fight for the land that had driven them
forth : there were old men and women who remained be-
hind only because, on account of their poverty and sickness,
they would prove burdensome to the able and healthy.
Surely, the Saints were warranted by every principle of
mercy and humanity, notwithstanding the cruelties of the
396 ONE HUNDRED YEARS OF MORMON ISM
past, in believing that no mob could be collected so utterly
destitute of humane feelings as to plunder and drive these
helpless people. But they had sadly mistaken the feelings
of their foe, for almost as soon as these were left thus alone,
a mob, altogether abandoned by feelings of kindness, jus-
tice, and mercy, came upon them, and a series of the most
cruel acts were perpetrated, of which a parallel can scarcely
be found among savage tribes.
The Unhappy Remnant:-.
The first indication of this barbarity was the kidnapping of
some of the brethren. One day in July while eight men were
harvesting wheat in a field about twelve miles from Nauvoo
they were suddenly surrounded by an armed mob. Deprived
first of their weapons, these helpless men were severely
beaten with hickory withes, and afterwards sent to Nauvoo.
with threats that, if they looked back, they would be killed.
For this act, two of the mobbers were arrested and detained.
Then followed proceedings worse than the first. Five men,
near Pontoosuc, a small town about eleven miles northwest
of Nauvoo, were pounced upon by a large force of armed
men. In vain they protested against such proceedings. Why
were they arrested? For the crime of being "Mormons."
By what authority? By the authority of deadly weapons.
Compelled by their captors, they marched almost incessantly.
day and night, they knew not whither, urged on, when they
showed signs of weariness, by the points of bayonets. Twice
thev were about to be shot, escaping death only because the
mob feared to be discovered, by the noise of their rifles, to
the "Mormons" who they thought were in pursuit. Once
they were on the verge of being poisoned, escaping only be-
cause the deadly drink had a suspicious effect on one of their
number. Finally, after fourteen days' captivity, they were
THE LAST DAYS OF NAUVOO 397
permitted, after long appeals to the humanity of their cap-
tors, to go free. Later fifteen of the mob were arrested.
This affair, however, was not the only source of diffi-
culty to the Saints. Additional trouble grew out of politics.
Previously to either departure for the West the apostles
warned the Saints that remained at Nauvoo against inter-
fering in elections, or against exercising their right of suf-
frage. But this warning the Saints disregarded ; and the
result was what the apostles had foreseen. The interest of
the Saints in the election gave fresh occasion for bitterness
on the part of their enemies, and failed to accomplish that
for which they hoped — the election of men that would sus-
tain the law ; for these were beaten at the polls by several
hundred votes.
Still, a well-defined pretext was needed by the anti-"Mor-
nions" to go up against Nauvoo. This they were not long
in finding. It happened that William Pickett, who had per-
sonally excited the ill-will of one of the mobbers, from
whom he had taken a gun which had been stolen from him
on the occasion of the kidnaping. A "warrant" for his ar-
rest was immediately issued, and served upon him by one
John Carlin, a special constable of Carthage. Pickett asked
whether Carlin would guarantee his safety from violence at
the hands of his enemies if he went to Carthage, and being
informed that he would not, he refused to go with the offi-
cer. Here, then, was pretext enough ; here was a clear case
of resisting an officer of the law.
Returning to Carthage, Carlin summoned upwards of one
thousand men to aid him in serving the process. There
were constables, sheriffs, majors, colonels, and preachers,
gathered from several counties, to assist an illegally appoint-
ed constable to serve an illegal warrant. But it answered
the purpose admirably. Prominent among this motley army
of "regulators" was Levi Williams, a Baptist preacher, who
398 ONE HUNDRED YEARS OF MORMONISM
had led the mob that murdered the Prophet and Patriarch.
They met at Green Plains, the home of Williams, and re-
solved that if the "new citizens," meaning those that had
purchased property of the Saints at Nauvoo, did not expel
the "Mormons" from the State by the tenth of September
following, they would do it themselves with their own
hands.
The citizens of Nauvoo, seeing these movements of the
mob, held a meeting at which a report was given by a com-
mittee previously appointed to wait upon the mob. This
committee reported that the spirit which animated the anti-
"Mormons" was such as to preclude any hope that might be
entertained of an amicable settlement. Resolutions were
adopted denying strongly the right of these mobbers to in-
terfere with them in any way whatever. They asked the
Governor for assistance and protection, and in answer he
sent Major James R. Parker, of the state militia, with a
force of ten men, and authority to muster what forces he
could in the neighborhood without expense to the state!
Major Parker, when he arrived at Nauvoo and saw the situ-
ation, issued a proclamation in which he declared that noth-
ing was more absurd than the idea that an armed force was
necessary to execute civil process in Nauvoo. "I hold my-
self in readiness," he said, "to aid in executing warrants
issued for the apprehension of any person in this place, or in
any other part of the country, as soon as the armed force
now assembled under pretence of a constable's posse shall
have been disbanded." He served notice upon "Constable"
Carlin that he would consider him and his forces as a mob.
Carlin replied that he would regard Parker and his men in
the same light. And it is worthy of remark, here, that the
difficulty was therefore no longer between the "Mormons"
and anti-"Mormons," as such, but rather between an armed
band of men without the merest shred of legal authority
THE LAST DAYS OF NAUVOO 399
and the regularly constituted authority of the State. Parker
wrote to Singleton, one of the mob leaders, expressing a de-
sire to settle matters without shedding blood, but as Single-
ton saw nothing in Parker's proposition pointing to the ex-
pulsion of the Saints, he rejected it, saying, "I say to you
with all candor, they shall go." The pretext to which the
mob forces were called— to enforce legal process — was no
longer needed ; for William Pickett was not mentioned.
Acting in concert with a committee of one hundred ap-
pointed at a meeting at Quincy, a committee consisting of
"Mormons" and non-"Mormons" at Nauvoo formulated
terms of settlement. The chief proposition was that the
Saints should leave the State within sixty days. But these
terms, though satisfactory to Singleton, who said that the
•"Mormons" had done all that could reasonably be asked of
them, were altogether unsatisfactory to the mob. Singleton
snd some of his assistants, therefore, resigned their com-
mand, whereupon, Carlin appointed as commander one
Thomas S. Brockman, a Campbellite preacher. "Old Tom,"
as he was familiarly called, after the mob had been regaled
with some "soul-stirring speeches," gave order to march
to the city of Nauvoo.
It is at this point that we get a glimpse at the character
of the individual men that comprised the mob, and the mo-
tive that animated them in this "regulating" process. After
all, it was a small matter to them whether the Saints left the
State; the point was, that they should leave in the manner
dictated by the mob ; and that, too, before they had time to
sell their lands and houses. A committee had been left at
Nauvoo by the now exiled Saints to dispose of their prop-
erty. But if this committee were given time to transact all
their business there would be nothing left for the mob. The
mob were impatient, therefore, of any delay that kept them
from the entire possession of the city. They were waiting
400 ONE HUNDRED YEARS OF MORMONISM
for shoes, and it mattered not if they were dead men's.
They sought for plunder and blood, and nothing else would
satisfy them.
This mob-force was first seen by the citizens of Nauvoo
in the early part of the forenoon. The "new citizens" felt no
small degree of alarm, aad many of them left the city for
other and safer quarters. Major Parker having organized
four companies of volunteers, they were ordered out to meet
the mob, which was now in a field at the head of Mulholland
street, not far from the house of Squire Wells. At the sug-
gestion of some gentlemen from Ouincy, who were by no
means in sympathy with the mob, but wTho nevertheless de-
sired to prevent any shedding of blood, a committee pro-
ceeded to the anti-"Mormon" camp to see if there was any
possibility of a compromise. There was ; but the conditions
were so outrageous that they were indignantly rejected alike
by "Mormon" and non-"Mormon." About this time Parker
left the city promising to send recruits, which never came ;
and Major Clifford, who had been commissioned by Major
Flood, was in command of the forces at Nauvoo. These, how-
ever, were but poorly equipped with arms and ammunition.
They had but two cannon made especially for the occasion
out of an old steamboat shaft, while their enemies had five
good pieces. They numbered only about four hundred, with
not enough guns and ammunition, while the mob numbered
upwards of two thousand and had plenty of both. Never-
theless, nothing daunted, because they were in the right,
they prepared for a battle.
For three days there was firing on both sides. On the
third day the mob made a desperate effort to reach Mulhol-
land street, the principal one leading to Nauvoo, but were re-
sisted by an effort equally desperate. The "Spartan Band,"
under the command of Captain William Anderson, saved the
day for Nauvoo, though at the sacrifice of the Captain's life
THE LAST DAYS OF NAUVOO 401
and that of his son, a youth of fifteen summers. The mob
forces were repulsed, with many losses, though the facts
were kept carefully concealed ; and putting their dead and
wounded into wagons, they returned to where they had en-
camped in the morning.
The citizens of Nauvoo, seeing that the State authorities
would render them no assistance, despaired of defeating
their enemies in the long run. The forces against them and
their own deficiencies in number and equipment were so
great that it was only a matter of time when they would all
be put to death and their property destroyed. And so they
entered into negotiations with the mob, with the following-
result: The city was to surrender; all arms were to be de-
livered to the committee ; all parties to pledge themselves to
protect persons and property from violence; the "Mormon"
population to leave the state as soon as they could ; and five
brethren to remain in the city to sell the property. These
terms were accepted by the citizens.
And so the mob forces marched into the city ; but they
flagrantly violated the conditions which they had themselves
dictated. Contrary to the terms of the treaty, Brockman
issued an order expelling from the state, not only the "Mor-
mons" that still remained, but also all those who had borne
arms in defense of the city and all who were in any way
connected with the "Mormons." This order he straightway
proceeded to execute. The mob yelled like savages at their
victory over the Saints. They proceeded to occupy the tem-
ple, desecrating its holy precincts with vile jests, blasphe-
mous language, and horrid oaths. A preacher, ascending
the topmost tower, proclaimed aloud : "Peace to the in-
habitants of the earth, now the Mormons are driven out!"
Members of this plundering gang ran everywhither ransack-
ing houses, taking whatever they could lay their hands upon
in the shape of fire-arms. They searched the wagons of the
402 ONE HUNDRED YEARS OF MORMONISM
Saints that stood on the banks of the river ready to be fer-
ried across, unpacking the contents, which they scattered
over the ground. The sick were treated with cruelty, and
even those were brutally disturbed, who were burying their
dead. At a mock court held in the temple, some of the
Saints were tried and sentenced to death ; others were blas-
phemously baptized in the river by mobbers. These wretches
plundered property wherever they found it, without inquir-
ing whether it belonged to the "Mormons" or not.
Meanwhile, the Saints hurriedly collected what property
they could, and moved across the Mississippi to the Iowa
side. They left behind them their homes and most of their
property. They were not granted sufficient time to secure
food for more than a few days. And there they lay on the
west banks of the Mississippi, the aged and the youthful, the
sick and the dying, without food or shelter, now scorching
under the rays of a September sun, now shivering in the chill
of a September night.
In this way was Nauvoo the Beautiful compulsorily evac-
uated by the thrifty and peaceful inhabitants that had
brought into view its grandeur and loveliness. From a dis-
ease-engendering marsh, in the midst of a country "marred,
without being improved, by the careless hands of sordid,
vagabond, and idle settlers," it had grown under the hands
of an industrious and enterprising people, into the metropo-
lis and commercial center of the great state of Illinois.
It had always been filled with a lively, bustling people,
waking the echoes with the sounds of industry. But in a
day had all this beauty and glory been deserted. Not a
sound now disturbed the stillness ; the din of business was
no longer to be heard in its streets ; no dog barked an alarm
to the wayfarer, or stranger paced its silent walks to ask
him why he was there. The grain lay rotting in the adja-
cent fields, and the railings that enclosed them had been
THE LAST DAYS OF NAUVOO 403
rudely torn from their places to furnish fuel to a savage bar-
becue. It was indeed a City of the Dead.
Nauvoo never rallied from the blow it now received.
Later the so-called new citizens returned. Others came
from distant parts of the country to occupy land and houses
which they could buy so cheap ; and later still a French
communistic society purchased much of the property there,
including the temple grounds, and flourished in a way until
1849, when the society broke up. The city now contains
about seventeen hundred inhabitants, principally Germans,
who live by the occupation of grape-growing. The temple
was destroyed in 1848, and not a stone remains today to
show where this sacred and beautiful edifice once stood.
PART FOURTH
Children of the Wilderness
CHAPTER I
WESTWARD HO!
The Light of the Setting Sun.
It is generally supposed that the idea of moving the whole
bod}' of "Mormons" to the heart of the great West originat-
ed with President Brigham Young. But this is a mistake.
It can be shown beyond question that had the Prophet Jo-
seph lived a few years longer he would himself have con-
ducted the movement, irrespective of the difficulties that
subsequently arose at Nauvoo and the neighborhood. Nor
is it detracting anything from the greatness of President
Young when we ascribe to Joseph the credit of having first
conceived the idea of the exodus. The labor and genius in-
volved in the actual removal of the "Mormon" people from
Illinois to the Rocky mountains and of their subsequent set-
tlement in Utah will ever be held a sufficient justification for
our calling Brigham Young one of the first leaders of men
and the greatest colonizer of modern times. The laurel-
wreath of victory is securely fastened upon his brow.
From the earliest days of the Church, "Westward !" seems
to have been its keynote. The idea, it appears, that the
West, not the East, was destined to be the abiding-place of
the Church during its probationary period, was grasped very
early by some of the leading minds of "Mormonism." The
first home of the Saints, for instance, was on the borders of
WESTWARD HO! 405
Lake Seneca, in western New York. Thence the Church
was removed, by special command of God, to northern Ohio.
But in the very circumstances connected with the removal
there was a suggestion that Kirtland and vicinity was to be
merely a temporary home ; for not long afterwards Inde-
pendence, Missouri, was designated by revelation as the
gathering place of the Saints. At first, as we have already
seen, it was apparently the intention to move the great ma-
jority of the Church, if not indeed, the whole body of ''Mor-
mons," to Jackson county. But in 1833 the opposition which
the old settlers brought to bear upon the new religion some-
what modified this general purpose ; and so Kirtland became,
for the time-being, the place of gathering. Afterwards,
however, when it became necessary for the Saints to aban-
don Ohio, the counties north of Jackson, in Missouri, were
chosen for settlement ; and thither went almost the entire
body of Saints. Here probably they would have remained
had not persecution ultimately driven them from the State.
There are strong indications pointing to the belief in certain
leading men in the Church at the time, that Illinois was to
be only a temporary home for "Mormonism," and that when
a removal occurred it would not be zionward, either. Nor
was it a vague, ill-defined feeling. It was doubtless dim
enough at first ; but gradually in leading minds it became a
settled conviction. "Mormonism" had problems to solve
which would be insoluble in the crowded East. It required
isolation, at least for a time, to develop its latent powers
and to show the world that it is a religion of force and
vitality, and not a dead faith.
That this view of the situation is correct can be shown
by predictions uttered at the time and by positive actions of
the Prophe* Joseph looking toward the settlement of the
West by the Church.
First as to the predictions. Lorenzo D. Young states in
406 ONE HUNDRED YEARS OF MORMONISM
his journal that while he was at Kirtland, in 1831, lying sick
of a deadly malady, he was administered to by Hyrum
Smith, who pronounced the remarkable blessing upon his
head that he would recover and go with the Saints to the
Rocky mountains and there help to perform a great work.
This prophecy made a deep impression on his mind, as it did
also on the mind of Hyrum, who seemed to be amazed at
the strange words he had uttered. The sick man, it may be
added, completely recovered, and subsequently, in fulfillment
of the prediction, moved to Utah with the body of Saints,
where he lived to a great age.
Years after this, while Joseph the Prophet, Sidney Rig-
don, and Heber C. Kimball were approaching the town of
Commerce, afterward Nauvoo, and President Rigdon, weary
of the unrest that had been his lot since joining the Church,
was indulging fond hopes concerning the apparent per-
manency of this new location, when Elder Kimball rather
bruskly interrupted: "A very pretty place, indeed, but not
a long-abiding home for the Saints!" The reputation of
Heber C. Kimball as a prophet will justify us in saying
that this was not a thoughtless remark, but a word of proph-
ecy uttered under the influence of the Holy Spirit. Cer-
tainly, it is not very definite as to where the "Mormon"
people would go from there ; but two things are clear in the
premises ; namely, that the Saints were to leave Nauvoo,
and that they would not be likely to go any farther East.
Lastly, Joseph himself predicted in the clearest possible
terms the westward migration of his people. Writing under
date of August 6th, 1842, the Prophet says : "I had a con-
versation with a number of brethren, in the shade of the
building [the Masonic Hall, at Montrose, to which place
Joseph upon invitation had gone to "witness the installation
of the officers of the Rising Sun Lodge"] on the subject of
our persecutions in Missouri, and the constant annoyance
WESTWARD HO! 407
which has followed us since we were driven from that state.
I prophesied that the Saints would continue to suffer much
affliction and would be driven to the Rocky mountains, many
would apostatize, others would be put to death by our per-
secutors, or lose their lives in consequence of exposure to
disease, and some of you will live to go and assist in making
settlements and build cities, and see the Saints become a
mighty people in the midst of the Rocky mountains." An-
son Call, who was present when this prediction was uttered,
declares that Joseph thereupon entered into a detailed de-
scription of the place to which the Saints should go, men-
tioning in particular "the snow-capped mountains" and "the
streams running down from the gorges." He spoke also of
the scenes through which the Saints should pass while on
their way, of the apostasy that should occur, and of the dead
that should lie between the beginning and the end of the
journey. Speaking in his journal of a meeting held at the As-
sembly room in Nauvoo, the Prophet says, "I prophesied that
within five years we should be out of the power of our old
enemies, whether they were apostates or of the world, and
told the brethren to record it, and when it comes to pass
they need not say they had forgotten the saying." It is per-
fectly clear from these predictions that the idea of a home in
the West for the Saints was not a vague, uncertain thing
in the minds, at least, of the leaders of the Church before
the death of Joseph.
But the Prophet actually took steps to plan an exodus
of his people from Nauvoo to the Rocky mountains.
In the first place, he made preparations for a select com-
pany of men to scout the whole country known as Oregon
and California. "I instructed the Apostles," he says, refer-
ring to a meeting held on the 20th of February, 1844, "to
send out a delegation and investigate the locations of Cali-
fornia and Oregon, and hunt out a good location where we
408 ONE HUNDRED YEARS OF MORMONISM
can remove to after the Temple is completed, and where we
can build a city in a day and have a government of our own
— get up into the mountains where the devil cannot dig us
out, and live in a healthy climate where we can live as long
as we have a mind to." Accordingly, at a meeting of the
Twelve held the following evening several brethren volun-
teered to go West for the purpose specified. In all, about
twenty-five persons volunteered or were asked to form this
expedition, either at this or subsequent meetings. Among
these were Daniel Spencer, Hosea Stout, George D. Watt,
and Samuel W. Richards. At one of the meetings held for
the purpose of considering this subject, Joseph said that
every man would require five hundred dollars, a good horse
and mule, with the necessary arms and provisions. On the
26th of the following March he addressed a memorial to
Congress, asking for authority to raise a company of one
hundred thousand men : "to open the vast regions of the
unpeopled West and South to our enlightened and enter-
prising yeomanry."
The duty of carrying this memorial to Washington and
of endeavoring to have it presented to Congress was given
to Orson Hyde, who was subsequently joined by Orson
Pratt. These two brethren drafted a statement for Con-
gress, in which occurs this remarkable passage: "In case of
removal to that country, Nauvoo is the place of general
rendezvous. Our course from thence would be westward
through Iowa, bearing a little to the north till we come to
the Missouri river, leaving the state of Missouri on the left,
thence up the North Fork of the Platte into the mouth of
Sweetwater river, in the longtitude of 107 degrees west, and
thence up Sweetwater river to the south pass of the Rocky-
mountains ; and from said south pass in latitude 42 degrees,
28 minutes north to the Umpqua and Kalamet valleys in
Oregon bordering on California is about 600 miles, making
WESTWARD lid ! 409
the distance from Nauvoo to the best portion of Oregon,
1,700 miles." On the 23rd of June, 1844, four days before
his martyrdom, the Prophet, in company with Hyrum, O. P.
Rockwell, and Dr. Richards, crossed the Mississippi to
Montrose, with the intention of starting for "the great basin
in the Rocky mountains," as soon as he could procure the
necessary outfit ; but the treachery of some of his pretended
friends accomplished the defeat of this object, and he re-
turned to his doom at Carthage.
In view of all these facts there cannot be any doubt, not
only that Joseph conceived the idea of moving the body of
the Church to the Rocky mountains, but that he fully ma-
tured his plans for the removal, and would actually have
conducted the exodus in person had not his martyrdom pre-
vented.
From Nauvoo to Council Bluffs.
Having seen where the idea of the westward migration of
the Saints originated, we have now to give the details of that
toilsome journey, from the banks of the Mississippi to those
of the Missouri, about four hundred miles distant.
Upon leaving Nauvoo, the companies first encamped on
the river directly opposite the city, but shortly afterwards
they moved northwest nine miles to Sugar Creek, where they
were joined on the 15th by President Young and other mem-
bers of the Twelve. The "Camps of Israel," as the main
body of "Mormons" was called, were constantly being in-
creased by new-comers till, by the end of the month, there
were four hundred wagons at the place of rendezvous.
Clearing away the snow, which had lately fallen, these men
and women, most of whom were accustomed to the refine-
ments of an educated home, pitched their tents on the frozen
ground, prepared to make the best of their melancholy situa-
tion, and awaiting the signal for marching forward.
410 ONE HUNDRED YEARS OF MORMONISM
Here it was that something occurred, which, when it
transpired as it must have done to some extent, was likely
to occasion no little concern respecting the outcome of the
whole westward move.
A day or two after his arrival in camp, President Young
took such of the Twelve as were accessible into a secluded
nook not far from the place of general encampment, and
gravely laid before them the contents of a letter from Elder
Samuel Brannan. This man Brannan, who had been editor
of The Prophet, a "Mormon" periodical published in New
York, and who, it seems, was a man more eager for the
things of this world than for those of the next, had been in-
structed to convey, by water, a company of Saints to Cali-
fornia. But, before leaving he had apparently communicated
with a secret company of political sharpers at Washing-
ton— including, it was stated, besides a certain A. G. Ben-
son and ex-Postmaster Amos Kendall, no less a person than
the President of the United States — concerning the move-
ment of the "Mormon" people to the West. One of these
documents referred to was a compact awaiting the signa-
tures of the "Mormon" leaders, in which they were required
to "transfer to A. G. Benson and Company, and to their
heirs and assigns, the odd numbers of all the lands and town
lots they might acquire in the country where they settled,"
in return for which the company agreed to see that they
were unmolested on their journey; for if the leaders of the
migration refused to sign the compact, President Polk, it
was affirmed, would prevent the movement on the grounds
that the "Mormons" were about to join the British or Mexi-
can side in the controversy then being waged over the west-
ern territory.
That the President of the United States was a "silent
partner" in this attempted "land grab," is extremely incred-
ible. The probability is, that they were making use of the
WESTWARD HO! 411
President's name merely to give color to their threat about
United States troops. At all events, such is the substance
of what was laid before the apostles. The details of this
interesting meeting are probably lost to history; but not
the result. "Our trust is in God," exclaimed President
Young; "we look to him for protection!" And the council
broke up without even deigning to answer Elder Brannan's
letter.
On the first day of March, the word of command was
given for "the whole Camp of Israel" to begin its westward
pilgrimage. President Young, mounting his wagon, spoke
to the people respecting their duties under the new situation.
"We will have no laws we cannot keep," he said, "but we
will have order in the camp. If any want to live in peace
when we have left this place, they must toe the mark !" So
these hosts of "Mormon" exiles began anew their long jour-
ney over the prairies of Iowa. Permission, however, had
first been obtained from the Governor to pass through his
territory, and, if need were, to make temporary settlements
there. This first day they traveled five miles, resting again
on Sugar Creek.
The organization of the "Camp" was not so complete
and effective at first as it became afterwards. A partial or-
ganization was effected at Sugar Creek, and subsequently
this was improved; but constant additions to the company,
the separation which occurred soon after the first day, and
bad roads and consequent accidents, prevented the complete
organization of the Saints. At first, the apostles present took
charge of divisions, with captains under them. But when,
on the 27th of this month of March, Shoal creek was
reached, the "Camp" was thoroughly organized. First of all,
President Young was elected president over the Whole
Camp of Israel. Then the company was divided into two
parts, with Brigham and Heber C. Kimball in general
412 ONE HUNDRED YEARS OF MORMONISM
charge. Each of these, again, was divided into hundreds,
and fifties, and tens, with captains. Besides, there were com-
missaries, contracting and distributing, with a commissary-
general. William Clayton was appointed general clerk, for
there was a clerk for each fifty ; and Willard Richards
"standing historian for the Church and the camp." Thus the
companies could not only be better controlled, but better pro-
vided for ; and both officers and people had learned alike
the necessity of obedience and strict attention to orders. "At
a council meeting subsequent to this," writes President
George Q. Cannon, "President Young told those present that
they were taking a course that would result in salvation, not
only to that camp, but to the Saints who were still behind."
The immediate destination seems to have been Council
Bluffs, on the Missouri river, about four hundred miles dis-
tant. This point, the main body reached in the middle of
June, so that they were in all three months and a half on the
way. But by the time the first company reached the Mis-
souri almost the entire distance back to Nauvoo was covered
by a train of wagons, so greatly had the "Camp" been scat-
tered and so large was the stream of emigration from the
city. There had been other reasons, however, for the slow
progress made by even the first group of Saints.
One of these was that many of the people had not suit-
able outfits and the necessary provisions. The required out-
fit for a family of five was one wagon, three yoke of cattle,
or three teams, two cows, two beef cattle, three sheep, one
thousand pounds of flour, twenty-four pounds of sugar, a
tent and bedding, seeds, farming-tools, and a rifle ; all of
which were estimated as being worth two hundred and fifty
dollars. But now a few were without this essential prepara-
tion for the trip. Colonel Kane says that, in addition to the
wagons, there was "a large number of nondescript turnouts,
the motley makeshifts of poverty; from the unstable heavy
WESTWARD HO! 413
cart that lumbered on mysteriously, with its sick driver un-
der its counterpane cover, to the crazy two-wheeled trundle,
such as our own poor employ in the conveyance of their slop
barrels, this pulled along, it may be, by a little dry-dugged
heifer, and rigged up only to drag some such light weight as
a baby, a sack of meal or a pack of clothes and bedding."
And many were as badly off for provisions. Before the ex-
piration of the three weeks spent at Sugar Creek, "eight
hundred men reported themselves in camp without a fort-
night's provisions, notwithstanding the strict injunctions of
President Young not to undertake the journey improperly
provided with food and clothing.
But even if all the Saints had had the necessary outfit,
there would still be found hindrances to the progress of the
companies in the difficulty which they had in providing food
for their horses and cattle. Time and again, during the earlier
portions of their march, they were compelled to send to
the settlements for grain. Oftentimes, however, the wagons
returned empty, in which event the animals would have to
live off the bark and branches of the trees. In consequence,
they became very thin, so thin, in fact, that they could
scarcely drag along the vehicles to which they were hitched.
To make things worse, the roads were bad most of the way.
Often they were quite impassable on account of the rain and
the spring freshets. Wagons were, therefore, always break-
ing down, and this meant a delay for repairs. Sometimes
they got stuck in the mud, which necessitated a doubling
up of teams. The company was considered as having made
remarkable progress if it had gone fifteen miles in a day ; for
oftener it made only five or six, and sometimes only a single
mile. And so it was from day to day, until the grass ap-
peared and the bad weather ceased.
The hardships endured by those who participated in this
singular movement of a people, have often been described —
414 ONE HUNDRED YEARS OF MORMONISM
at least, in part ; for the full story no mortal tongue will ever
tell.
Personal inconvenience, certainly, was to be expected in
the removal of a small number of men and women and chil-
dren under any circumstances, much more so in the moving
of an immense multitude under the conditions surrounding
the Saints at this time. Most of them had been used to com-
fortable homes and pleasant environments, many to the re-
finements and luxuries of life. To be compelled, therefore,
to ride in a lumbering wagon or cart all day, or, it may be,
to walk by its side, mile after mile, in order to lighten the
load or to urge the jaded team along over muddy or frozen
roads ; to sleep in tents or even in the open air in the most
disagreeable season of the year, when, perhaps, the clothes
worn during the day in a heavy and continuous rain would
be frozen stiff next morning; and to do this day after day
for months, and then with no prospect that there would be a
material change for the better — this was not to be regarded
as the most pleasant thing for the contemplation of those who
were taking part in it. The romance of the situation would
not certainly be enhanced by these work-a-day details.
Had this been all, however, those days would not so fre-
quently be referred to as ones which tried the soul's mettle.
They were times of extreme distress, sorrow, and suffering,
not to speak of hardship and privation. These began as soon
as the people had left their homes at Nauvoo. While they
were encamped on Sugar Creek they got a foretaste of what
to expect. The cold was intense, the thermometer having
dropped to twenty degrees below zero. And under these cir-
cumstances nine wives experienced the feelings of mingled
agony and joy of child-birth. We have no record of any one
having suffered for actual want of food ; but long before the
first companies reached their immediate destination, they
were compelled to partake of it very sparingly. But there
WESTWARD HO! 415
was in store for some families something far worse than this
hardship in which all shared alike. Joseph the Prophet,
when, in vision, he saw the place to which the Saints were
to be driven by their enemies, had exclaimed, "Oh, the dead
that will lie between here and there !" And so it was. Many
were called upon to lament the death of a father or mother,
a husband or wife, a brother or sister. Mrs. Orson Spencer,
whose husband was then on a mission to England, was one
of the earliest victims; and her motherless children were
taken care of by those who could little afford the addition
thus made to their household. And others suffered likewise,
especially in the later companies. We shall see presently
that death was so common after the Saints had temporarily
located themselves that the customary burial services were
dispensed with.
But, as already remarked, it must not be supposed that
hardship and suffering were the only lot of these homeless
wanderers.
There was a cheerfulness on every face that the people in
the settlements through which they passed in the earlier
parts of their journey, were unable to comprehend. Of an
evening when the weather had not proved unusually disa-
greeable during the day, and while they were waiting around
their camp fires for the trumpet to sound the note for pray-
ers and bed time, jokes, conundrums, and stories would
bring on smiles and laughter. Sometimes the cares of the
day would be laid aside in the Virginia reel or the customary
"round dance." For these "Mormon" pilgrims had not for-
gotten to bring with them their musical instruments, not-
withstanding their more pressing need of life's necessaries,
the more material things. Pitt's brass band frequently dis-
coursed sweet or martial strains along the way, and even the
small towns through which they passed were eager to invite
this company of musicians to play for them. Moreover, the
416 ONE HUNDRED YEARS OF MORMONISM
songs of Zion, sometimes composed for the occasion, dis-
pelled the gloom that would otherwise have settled down on
the camp. Two of these, written by the young poet, Eliza
R. Snow Smith, may be specially referred to as illustrating
the extreme buoyancy of soul possessed by these outcast
"Mormons."
Although in woods and tents we dwell.
Shout! shout! O Camp of Israel:
No "Christian" mobs on earth can bind
Our thoughts, or steal our peace of mind,
she sings in the first month of the journey when the diffi-
culties were greatest. And a little later she cries :
Lo, a mighty host of Jacob,
Tented on the western shore
Of the noble Mississippi,
They had crossed to cross no more.
At the last day-dawn of winter,
Bound with frost and wrapped in snow ;
Hark ! the cry is "Onward, onward !
Camp of Israel, rise and go."
Such was the general spirit of cheerfulness that prevailed
in the camps of the Saints during this part of their journey
westward — a condition which will amply justify the title
of the present chapter. Amid all their distress, they were
buoyed up by the peace which passeth understanding and
which man cannot give nor take away.
From March, when the first companies left Sugar Creek,
till late in the fall, trains of "Mormon" emigrants might
be seen on the road to the Missouri. During the earlier
months, of course, the greatest number were on the move.
Then, the line of wagons was almost continuous between the
two rivers. Amos Fielding, who returned to Nauvoo in the
latter part of June, counted nine hundred wagons in three
days. And President Young, while on his way to Mount
WESTWARD HO! 417
Pisgah in the following month counted eight hundred be-
tween that point and Council Bluffs. But there were com-
panies on the road to the West till very late in the Autumn.
Of one of these we may speak more particularly — the
unfortunate "remnants" left at Nauvoo till a convenient time
could be found at which to take them west. They numbered
between six and seven hundred souls in all. Of their cruel
expulsion from their beautiful city we have already spoken.
Their condition on the Iowa bank of the Mississippi was
truly pitiable, in direct consequence of the inhumanity they
had suffered at the hands of so-called Christian men.
Thomas L. Kane had just crossed the river after having
spent a few hours in the now deserted "Mormon" town,
when suddenly he came upon "a crowd of several hundred
human creatures" among "the docks and rushes, sheltered
only by the darkness, without roof between them and the
sky." But we will let him tell the whole story, for he was
an eye-witness to what he relates.
"Passing these on my way to the light, I found it came
from a tallow candle, in a paper funnel shade, such as is used
by street vendors of apples and peanuts, and which, flaring
and guttering away in the bleak air off the water, shone
flickeringly on the emaciated features of a man in the last
stage of a bilious, remittent fever. They had done their best
for him. Over his head was something like a tent, made of
a sheet or two, and he rested on a but partially ripped open
old straw mattress, with a hair sofa cushion under his head
for a pillow. His gaping jaw and glazing eye told how short
a time he would monopolize these luxuries ; though a seem-
ingly bewildered and excited person, who might have been
his wife, seemed to find hope in occasionally forcing him to
swallow awkwardly-measured sips of the tepid river water,
from a burned and battered bitter-smelling tin coffee-pot.
Those who knew better had furnished the apothecary he
418 ONE HUNDRED YEARS OF MORMONISM
needed. A toothless old bald-head, whose manner had the
repulsive dullness of a man familiar with death scenes — he,
so long as I remained, mumbled in the patient's ear a monot-
onous and melancholy prayer, between the pauses of which
I heard the hiccup and sobbing of two little girls, who were
sitting upon a piece of driftwood outside.
"Dreadful, indeed, was the suffering of these forsaken
beings; bowed and cramped by cold and sunburn, alternat-
ing as each weary day and night dragged on, they were, al-
most all of them, the crippled victims of disease. They
were there because they had no homes, nor hospitals, nor
poorhouse, nor friends to offer them any. They could not
satisfy the feeble cravings of their sick ; they had not bread
to quiet the fractious hunger-cries of their children.
Mothers and babes, daughters and grandparents, all of them
alike, were bivouacked in tatters, wanting even covering
to comfort those whom the sick shiver of fever was search-
ing to the marrow.
"These were Mormons, famishing in Lee county, Iowa,
in the fourth week of the month of September, in the year of
our Lord 1846 . . . And those who had stopped their
plows, who had silenced their hammers, their axes, their
shuttles and their work-shop wheels ; those who had put o*t
their fires, who had eaten their food, spoiled their orchards,
and trampled under foot their thousands of acres of un-
harvested bread ; these were the keepers of their dwellings,
the carousers of their Temple, whose drunken riot insulted
the ears of their dying."
Elder Bullock, who was a member of this "Poor Camp,"
thus describes a night spent under these circumstances : "On
Monday, September 23, while in my wagon on the slough
opposite Nauvoo, a most tremendous thunderstorm passed
over, which drenched everything we had. Not a dry thing
left us — the bed a pool of water, my wife and mother-in-law
WESTWARD HO! 419
lading it out by basinfuls, and I in a burning fever and in-
sensible, with all my hair shorn off to cure me of my disease.
A poor woman stood among the bushes, wrapping her cloak
around her three little orphan children, to shield them from
the storm as well as she could." Here it was, and under
there heart-rending conditions, that a countless host of quails
dropped into camp, and were so tame that they could easily
be caught by the hands of these famishing people — a cir-
cumstance which the Saints have attributed to God's over-
ruling Providence.
Wagons were sent back by the other companies for these
suffering and helpless "remnants." But their journey to
Council Bluffs was a long and toilsome one; they endured
more hardship than attended any company which had pre-
ceded them, on account of the bad physical condition in
which they started out. It was, besides, very late in the
fall when they reached the shelter of the main camps, and
the cold weather and autumn rains had set in.
CHAPTER II
WAYSIDE STATIONS
The spectacle of this immense body of "Mormons" — a verit-
able wandering nation — pausing on its long pilgrimage to
build temporary cities on the wild prairie land of western
Iowa among savages and wolves, is so altogether unique
and striking as to tempt one, out of sheer curiosity, to pass
in review the life and conduct of civilized men and women
under such a situation.
Garden Grove.
When, on the 24th of April, the advance company reached a
point just beyond the Chariton, they determined to make a
settlement, naming the place Garden Grove. During the
seventeen days that they remained there — for they pushed on
again another situation further west on the 11th of May —
a large flourishing town sprang up like magic from the
naked prairie. On the second day of their sojourn, three
hundred and fifty-nine men, in response to a request by
President Young, reported for labor. Accordingly, one hun-
dred of them were directed to cut down and trim trees for
logs and rails, ten to build fences, forty-eight to build
houses, twelve to dig wells, ten to build bridges, and the rest
to clear the land, plow the ground, and plant seed. In a few
days, therefore, several hundred acres of land had been in-
closed, crops put in, and houses erected. Then the main
company pressed on their way, leaving only a few persons
to guard their new possessions.
WAYSIDE STATIONS 421
Before his departure from Garden Grove, however, Presi-
dent Young appointed Elders Samuel Bent, Aaron Johnson,
and David Fullmer to preside, with instructions to divide
the land among the needy Saints now on their way from
Nauvoo, but not to permit any one to have more than he
could till ; to preach tithing so that the sick and otherwise
helpless might be properly cared for; and, finally, to see
that there was no unnecessary waste in harvesting and
housing the crops.
Mount Pisgah.
While the vanguard of Zion's Camp were thus employed,
Apostle Parley P. Pratt and a few others were instructed to
go farther west along the intended route, for the purpose of
choosing another situation for a settlement. "Riding out
about three or four miles through beautiful prairies," says
Parley's Autobiography, after they had gone thirty-odd
miles from Garden Grove, "I came suddenly to some round
and sloping hills, grassy and crowned with beautiful groves
of timber ; while alternate open groves and forests seemed
blended in all the beauty and harmony of an English park.
While beneath and beyond, on the West, rolled a main
branch of the Grand river, with its rich bottoms of alternate
forest and prairie. As I approached this lovely scenery,
deer and wolves, startled at sight of men, abandoned the
place and bounded away from sight amid the groves. Being
pleased and excited over the varied beauty before me, I
cried out, This is Mount Pisgah.' "
Here, also, when President Young and his company ar-
rived, the men were set to work as they had been at the
preceding place. More than a thousand acres of land were
fenced and put under cultivation, and a large collection of
log cabins erected. William Huntington, Ezra T. Benson,
and Charles C. Rich were put in charge, with instructions
422 ONE HUNDRED YEARS OF MORMONISM
similar to those given the presiding authorities at Garden
Grove. And on June 2d the advance company moved for-
ward toward the Missouri, distant about ninety-five miles.
Presently came along the other companies of Israel. The
poorer made their homes at these two way stations, while
the rest went forward to join the first company. And there
soon grew up in this place, too, a perfect ant-hill activity.
More houses were erected as there was need, schools were
established where the children might be instructed. But
there was much poverty. Only those things that were easily
movable had been brought from Nauvoo, and many of these
had been bartered on the way for food. Then, also, the
Saints were well-nigh broken down physically with their
toilsome march. The atmosphere, too, especially in the
lower parts of this place, was miasmatic. All these things
together induced the ravages of disease, which cut down
many a life. The president of the branch, Lorenzo Snow,
was one of the first victims. He was stricken violently sick,
but recovered through being baptized in a river. Indeed
sickness was general ; every family had some one down with
the fever ; and people were dying on every hand. So fre-
quent were the deaths that the dead were buried with little
or no ceremony. One woman — a Mrs. Gay — left a widow
with three small children, had the wagon box cut up and
made into a coffin, and in this rude box was her husband
buried while she languished upon the sick bed unable to at-
tend the burial. And so it went ; many were not so well
provided with means of performing the last sad rites. Sor-
row and general lamentation were added to destitution and
sickness.
With what melancholy pathos do we read of the devices
resorted to in those days to induce forgetfulness of the gen-
eral sorrow. The people were in a truly sad plight, being
destitute, not only of teams and wagons to convey them to
WAYSIDE STATIONS 423
the next camping place, but also of food and clothing.
President Snow records the loss of his cow as an inconsol-
able grief. But the Saints at Mount Pisgah were fortunate
in having a man at their head of great natural resource and
determination. Choosing a couple of discreet, intelligent
men — Elders Dana and Campbell — he sent them to Ohio and
other parts of the country "to invite rich Gentiles to con-
tribute to the wants of the Saints and assist them on their
journey westward." This plan, though it was generally re-
garded as wild and visionary, succeeded admirably; for the
brethren returned with about six hundred dollars. Parties
were held at various places, as well as the regular meetings
of the Saints.
One of these parties, held at President Snow's home, may-
be described. The house was a log structure fifteen by thirty
feet, with dirt floor and roof, and a chimney, "of modest
height," in one end "made of turf cut from the bosom of
mother earth," for rock was not easily obtainable at Mount
Pisgah. The floor, on this occasion, was carpeted with a
thin layer of straw, the walls draped with white sheets
"drawn from featherless beds."* The "hall" was lighted by
gay chandeliers made of hollowed turnips with candles in,
and nailed here and there upon the walls. The evening's
entertainment, interrupted long enough for the guests to
partake of a dish of succotash, consisted of songs, recita-
tions, toasts, conundrums, and exhortations ; after which the
crowd went home feeling happy and full of praise for the
ingenuity of the host and hostess.
Winter Quarters.
The main camp of this exiled nation, however, was at Win-
ter Quarters, on the west bank of the Missouri. When the
*Most of the feather beds in the camp, as well as other articles
of luxury, had been traded on the wav for food and clothinsr.
424 ONE HUNDRED YEARS OF MORMONISM
first company reached the river they encamped close to the
water, but moved back, in a day or two, occupying some
bluffs, at which the Indians were wont to hold their councils.
They could thus better guard themselves and their cattle
from the red men. But when it was known that the march
westward would have to be postponed till the next summer,
ferries were built and the camp moved across the river to a
beautiful situation on the bottoms. It was pretty well along
in the summer when this occurred.
The houses, of course, were mostly of logs, like those at
the other two settlements. We say mostly because some of
them were "dug-outs," that is, holes dug in the hillside and
roofed over. But these were afterwards abandoned upon
the advice of President Young on account of the occupants
being more liable to exposure to disease, there than in
places wholly above ground. A fortification was built round
the town ; a grist mill was erected ; a log tabernacle put up ;
and schools established. Much of this work was done,
singularly enough, to furnish employment to the brethren;
for at longest the place would be occupied only a few years.
That winter — 1845-6 — was a hard one for the Saints, not
only at Garden Grove and Mount Pisgah, but also at Winter
Quarters. A meagre diet induced scurvy or black-leg; "the
limbs would swell, become black, and the flesh be very
sore." This was cured chiefly by potatoes which had been
brought from Missouri, and by horse-radish which some
one had found growing in an abandoned fort a little way
from the town. But sickness was common. Food was com-
paratively dear. The great demand for articles of consump-
tion by this great body of people had brought up prices in
the Gentile settlements. Wheat, for instance, rose from
about twenty cents a bushel to nearly fifty cents, corn from
twelve to twenty-five cents, and other things in proportion.
At first there was not a grist mill, and so all sorts of devices
WAYSIDE STATIONS 425
were resorted to in order to grind the wheat. A coffee mill
belonging to Alpheus Cutler did service for a number of
families, as many, in fact, as could use it. In like manner,
other articles of general usefulness were constantly employed
by those who needed them, without thought of rental by the
owner.
The Saints had to take great precautions in order to avoid
a collision with the Indians. The President's policy was
always to give these wild people fair treatment. He depre-
cated the practice so common among those who had dealings
with the Indians, of shooting them down on the slightest
provocation. In fact, nothing more was thought by most
white men, of killing an Indian than of butchering some
animal for food. But the "Mormon" leader advised his peo-
ple not to deal harshly with the red men. "It is cheaper,"
he said, "to feed than to fight them." Accordingly, before
the "Mormons" occupied Winter Quarters, the Indian agent
had been consulted, and permission obtained to make tem-
porary homes there. In addition to this, President Young
kept on good terms with Big Elk, the chief of the Omaha
tribes. Nevertheless, the Indians gave some trouble. See-
ing that no benefit came to them from the "Mormon" occu-
pation of their lands, but that, on the contrary, their wood
was being burned and their game frightened away or killed,
they undertook to help themselves to the stock belonging to
the Saints. In this way a good many horses were lost. Big-
Elk, however, promised to restrain his tribe in this direction.
Less fear, though, was experienced after the erection of the
stockade around the town. These and other Indian depre-
dations were partly the evil fruits of the conduct of those
whites who had incited the red men to violence against the
"Mormons" by pouring into their ears wicked tales about
the alleged enmity of the latter for the Indians. So, at
least, the Indians informed President Young.
426 ONE HUNDRED YEARS OF MORMONISM
Kanesville.
When, however, it was discovered that a settlement on the
Missouri would have to be retained for several years, it was
decided to move from Winter Quarters, which was on the
Indian reservation, to the east side of the river. This was
done in the fall of 1847, after a company had pushed its way
westward to the great Salt Basin, and the place was called
Kanesville, in honor of Col. Thomas L. Kane.
In January of the following year, a petition, numerously
signed, was sent to the Iowa legislature, asking for an organ-
ization of a county. A postoffice was established, with Evan
M. Greene as postmaster; and subsequently a county was
formed, called Pottawattamie. Isaac Clark was judge of
probate; George Coulson, Andrew H. Perkins, and David D.
Yearsley, county commissioners; Thomas Burdick, county
clerk ; John D. Parker, sheriff ; James Sloan, district clerk ;
Evan M. Greene, recorder and treasurer ; and Jacob G. Big-
ler, William Snow, Levi Bracken, and Jonathan C. Wright,
magistrates. This place now became a point of importance,
and Winter Quarters was abandoned in the following spring.
It is at this time that we come again upon the political
machinations of non-"Mormons." In Iowa, as in Illinois,
the people were politically about equally divided into two
parties. As soon, therefore, as it was found that the "Mor-
mons" wanted a county organization, both parties pricked up
their ears in great attention to the slightest wishes of the new
comers. The Whigs were especially active in an endeavor
to win over such a large body of voters. They delegated
Messrs. Roberts and Lyon to lay before the "Mormons" the
principles of Whigism. The former attended a caucus of the
leading citizens of Kanesville and dilated eloquently upon the
sufferings which the Saints had endured at the hands of "the
greedy cormorants of Locofocoism." The Saints replied in
a letter to the State Executive Committee, hinting at their
WAYSIDE STATIONS 427
reluctance to touch politics again, and detailing their tribula-
tions on account partly of political jealousy. If, said they, in
a preamble to some resolutions on the subject, "the Whigs of
Iowa will lift up their hands toward heaven and swear by
the Eternal God that they will use all their powers to re-
press mobocracy, insurrection, rebellion, and violence, in
whatever form or from whatever source such might arise
against the Latter-day Saints and the citizens of Iowa, even
to the sacrifice of all their property, and their lives if need
be, and that also a full share of representative and judicial
authority shall be extended to the Saints, then we will
pledge ourselves to unite our votes with those of the Iowa
Whigs at the election."
But we must say a word of the better side of this strange
life which these strange people led in the wilderness. "What
old persons call discomforts and discouraging mishaps," says
Colonel Thomas L. Kane, speaking of the double interpreta-
tion, which all adventurers bear, "are the very elements to
the young and sanguine of what they are willing to term
fun. The Mormons took the young and hopeful side. They
could make sport and frolic of their trials, and often turn
right sharp suffering into right round laughter against them-
selves. I certainly heard more jests and 'Joe Millers' while
in this Papillon camp than I am likely to hear in all the re-
mainder of my days." Elsewhere he disclaims for the "Mor-
mons" any extemporizing of new versions of Robinson Cru-
soe, and adds that "it was a comfort to notice the readiness
with which they turned their hands to wood-craft; some of
them, though I believe these had generally been bred car-
penters, wheelwrights, or more particularly boat-builders,
quite outdoing the most notable voyagcurs in the use of the
ax. One of these would fell a tree, strip off its bark, cut
and split up the trunk in piles of plank, scantling, or shin-
gles ; make posts, pins, poles — everything wanted almost of
428 ONE HUNDRED YEARS OF MORMONISM
the branches ; and treat his toil, from first to last, with more
sportive flourish than a school-boy whittling his shingle."
In all this, Pitt's brass band furnished some of the finest
music. "It might be," continues Mr. Kane, "when you were
hunting a ford over the great Platte, the dreariest of all wild
rivers, perplexed among the far-reaching sand bars, and
curlew shallows of its shifting bed — the wind rising would
bring you the first faint thought of a melody; and as you
listened, borne down upon the gust that swept past you a
cloud of the dry sifted sands, you recognized it — perhaps a
home-loved theme of Henry Proch or Mendelssohn. Men-
delssohn Bartholdy, away there in the Indian marches !"
By the year 1852, all these places — Garden Grove, Mount
Pisgah, and Kanesville — had been almost entirely aban-
doned by the "Mormon" people.
Things Spiritual.
An important change occurred at this time in the quorum of
apostles. It was the organization, from their ranks, of the
First Presidency of the Church. Since the death of the
Prophet Joseph the Twelve had acted as the presiding
quorum ; but now it was deemed best to organize the Presi-
dency again. Accordingly, on the 5th of December, 1847,
at the home of Orson Hyde, a council of the Apostles was
held. There were present, Brigham Young, Heber C. Kim-
ball, Orson Pratt, Orson Hyde, Wilford Woodruff, Willard
Richards, George A. Smith, Amasa Lyman, and Ezra T.
Benson. The last named had been chosen in July of this
year to occupy the place made vacant by John E. Page, who
had been disfellowshiped by the quorum in January, 1846.
Brigham Young was unanimously sustained President, and
Heber C. Kimball and Willard Richards, his own selection,
as counselors.
On the 27th of December a conference was held at Kanes-
WAYSIDE STATIONS 429
ville, continuing till the 29th. The new Presidency was
unanimously sustained ; a high council for the east side
was chosen and voted in ; and other Church business trans-
acted.
Nor was the missionary work permitted to suffer neglect.
In July, 1846, Apostles Orson Hyde, Parley P. Pratt, and
John Taylor were sent to England to regulate that mission,
returning home in April of the following year. Other elders
at various times during these few years were sent to that
country and the various states of the Union. It is curious
to note that during the year that the pioneer company was
pushing its way over the prairies and mountains of the West,
Dan Jones brought into the Church in Wales more than
six hundred souls. The gathering was discontinued till after
the location of a permanent home.
CHAPTER III
A RAM IN THE THICKET
The strange episode of the "Mormon" Battalion is worthy
of a place in a popular history of the Church partly because
it shows what sacrifices these men were willing to undergo
for their people, partly because it exhibits the loyalty of the
Latter-day Saints to the American government at the most
inopportune moment of their lives.
A Call to Arms.
In 1846 a war broke out with Mexico. A narrow strip of
land bordering on that country was claimed by Texas, which
the southern nation was unwilling to relinquish. President
Polk had offered to buy it, but the spirited Mexicans turned
the proposal away in the utmost scorn. Thereupon, the
President ordered General Taylor, with four thousand men,
to take possession of the disputed territory. Two battles
with a Mexican army were fought at Palo Alto and at Res-
aca de la Palma, in which the latter were repulsed with
heavy loss. Taylor then invaded Mexico, holding the north-
ern part of that country; Kearny assumed control of New
Mexico ; and Fremont, with a small force, occupied Cali-
fornia. The war lasted a year and a half, at the end of
which the United Slates fell into possession of an enormous
territory in western America, equal in area to Germany,
France, and Spain added together. What is now Utah, Ida-
ho, and part of Colorado was included in this ceded district.
To aid General Kearny in taking the West, additional
forces were necessary. Now, the authorities at Washington,
A RAM IN THE THICKET 431
knowing from various sources that the "Mormons" were on
their way to California or Oregon, determined to make use
of them to win the country. Accordingly, President Polk
instructed Kearny to call five hundred of these people to his
aid. At first the number proposed was one thousand, but
later it was changed to five hundred. The General did so,
and Captain Allen was delegated to go to Mount Pisgah for
the purpose of receiving the volunteers.
Such is one view of the origin of the battalion. Unfor-
tunately, however, there is another. Senator Thomas H.
Benton, of Missouri, according to this second explanation,
induced President Polk to issue this call, with the under-
standing that, if the "Mormons" did not respond — and the
Senator professed to know that they would not — he might
turn loose his Missouri war-dogs upon them, killing men.
women, and children. For the truth of this, however, we do
not vouch ; but nothing is more certain than that Brigham
Young and the leading brethren firmly believed the existence
of such a plot, and they assure us that they had the most un-
questionable evidence to ground their belief upon. And it
must be confessed that even this butchery of a whole people
indiscriminately was not likely to be beyond the desire-range
of a mob that could perpetrate those horrible outrages we
have already detailed, not excluding the apparently purpose-
less hounding of their victims into their Illinois home. The
reader must not forget, however, that news of this diabolical
scheme did not come to the ears of President Young and his
people till after the battalion had gone.
When Captain Allen reached the "Mormon" camps at
Pisgah and the Bluffs, and the brethren were called together,
he counted off enthusiastically the numerous advantages that
would come to them through this Federal generosity. For
one thing, they might go to their destined home under the
protection and at the expense of the national government
432 ONE HUNDRED YEARS OF MORMONISM
(alas, for the sad humor, many, too many of them did go
home!) ; for another thing, they would receive seven dollars
a month from the day they enlisted ; and for still another,
they might retain their arms when they were mustered out
of service in that far-away land. The Captain, no doubt,
was perfectly sincere. But the "Mormons" — those men and
women who had several times been driven from their homes,
if not at the request of the state, yet with the sanction of the
state authorities, and were even now suffering unspeakable
destitution and hardship as a direct consequence of these
numerous drivings — these "Mormons," we urge, must be
pardoned, if under these circumstances, they entertained
suspicions concerning this governmental affection. But
Brigham Young, with fine patriotism, begged them to make
a distinction between the conduct of the states separately
and the conduct of the states collectively. The nation, he
said, was not responsible for their present outcast condi-
tion. So patriotism won the day, and Captain Allen got his
five hundred men.
That the minds of these patriots might be distracted from
the griefs of parting, an elaborate "send-off" was prepared,
and everyone put on his cheeriest countenance. "The after-
noon before their departure," says Colonel Kane, who was
there, "was appropriated to a farewell ball ; and a more
merry dancing rout I have never seen, though the company
went without refreshments, and the ball-room was of the
most primitive. To the canto of debonair violins, the cheer
of horns, the jingle of sleigh bells, and the jovial snoring of
the tamborine, they did dance ! None of your minuets or
other mortuary processions of gentles in etiquette, tight
shoes, and pinching gloves, but the spirited and scientific
displays of our venerated and merry grandparents, who
were not above following the fiddle to the Fox-chase Inn,
or Gardens of Gray's Ferry. French fours, Copenhagen
A RAM IN THE THICKET 433
jigs, Virginia reels, and the like forgotten figures, and light
feet, had it their own way from an early hour till after the
sun had dipped behind the sharp sky-line of the Omaha hills.
Silence was then called, and a well-cultivated mezzo-soprano
voice, belonging to a young lady with a fair face and dark
eyes, gave with quartette accompaniment a little song, the
notes of which I have been unsuccessful in repeated efforts
to obtain since — a version of the text, touching to all earthly
wanderers :
' 'By the river of Babylon we sat down and wept.' '
Already, at a private council of the commissioned and
the non-commissioned officers, their Prophet had given them
some parting advice, and bestowed his farewell blessing.
They must be true to their country, he said, and true to God.
Not on a single occasion, he added prophetically, should they
be required to shed human blood. They were to remember
their prayers ; to refrain from profanity, obscene language,
and the improper use of Deity's name ; to be strictly virtuous
and cleanly ; to treat all men with kindness, and never take
that which did not belong to them, even from their worst
enemies in time of war, if they could possibly avoid it.
Then they took up their line of march towards Fort Leav-
enworth, where they were to be supplied, tramping to the
lively strains of Pitt's band, which accompanied them part
way, while above them waved the Stars and Stripes. They
passed St. Joseph marching to the tune of "The Girl I Left
Behind Me."
Still in that five hundred there must have been many a
sad heart. There were men whose wives and little children,
except for the tender services of some good Samaritan,
would not know where to turn for the next morsel of food ;
there were sons who were the only stay of aged and widowed
mothers ; and many of these loved ones had struggled hero-
ically under the ravages of disease not to show unwonted
434 ONE HUNDRED YEARS OF MORMONISM
grief at the farewell. "This blow," writes one wife and
mother, speaking of this melancholy parting from a husband
that never returned, "entirely prostrated me. But I had
just embarked upon my sea of troubles. Winter found me
bed-ridden, destitute, in a wretched hovel which was built
upon a hill-side ; the season was one of constant rain ; the
situation of the hovel and its openness, gave free access to
piercing winds, and water flowed over the dirt floor, con-
verting it into mud two or three inches deep ; no wood but
what my little ones picked up around the fences, so green
that it filled the room with smoke ; the rain dropping and
wetting the bed which I was powerless to leave ; no relative
to cheer or comfort me, a stranger away from all who
ever loved me; my neighbors could do but little, their own
troubles and destitution engrossing their time."
Surely, this was a supreme test of loyalty, alike for those
who went and those who stayed at home!
Across the Continent.
Arrived at Fort Leavenworth, the soldiers obtained their
muskets and provisions, and drew their pay. The fact thar
every man in the battalion could write his own name, was a
source of great surprise to the officers in charge ; for only a
few days before this, the Missouri volunteers had been there,
and two men out of every three had to sign their names
with a cross. Greater astonishment still was manifested
when each one of the men, after making a generous contri-
bution to aid Elders Hyde, Pratt, and Taylor on their mis-
sions, turned over all the rest except a few dollars to the
brethren for his family and to help such of the migrating
Saints as might need assistance. August 12th they left the
fort on their long journey to the coast, by way of Santa Fe.
Their march to this place was interrupted by a great
deal of sickness and many deaths. Among the first to fall
A RAM IN THE THICKET 435
was Captain Allen, whom every man in the battalion had
learned to love. Upon his death the command was usurped
by a Lieutenant Smith, a fierce, unreasonable man, a non-
"Mormon," who had joined them upon hearing of Allen's
demise, much to the dissatisfaction of the battalion, who
should have had Captain Hunt of their own number as their
leader. To the forced marches together with the harsh con-
duct of Lieutenant Smith, and to the calomel and arsenic of
an unfriendly, not to say hateful, doctor named Sanderson,
the survivors of that tedious march attribute most of their
sufferings and the deaths of their companions between Fort
Leavenworth and Santa Fe. Meanwhile, Captain Higgins
had been despatched to Pueblo with the women of the bat-
talion, who would, it was feared, prove a hindrance to the
progress of the soldiers.
At Santa Fe Colonel Cooke assumed command, much to
the relief of the troops, notwithstanding his reputation for
rigorous discipline. Before starting on their journey again,
all the sick — eighty-six in number — were sent to Winter
Quarters at Pueblo under Captain Brown. Subsequently,
fifty-five more, who had "come down" after leaving Santa
Fe, were sent to Pueblo in charge of Captain Willis. This
latter company had only six days' provisions, and no physi-
cian, to take them three hundred miles. Reduced thus to
about three hundred and fifty, the battalion proceeded on its
way to California. And what a journey that was ! To-
wards the end of the march their shoes gave out, and they
resorted to the most extraordinary makeshifts for foot-wear.
One of these was to strip a piece of skin from the leg of an
ox without cutting it lengthwise, which, slipped over the
foot, served as a good moccasin. Their mules and oxen kept
dropping down every now and then on that trying journey,
and towards the last the men were hitched to the wagons.
Now they fairly broiled under the tropic sun of the sandy
436 ONE HUNDRED YEARS OF MORMONISM
desert ; now they were almost frozen under the frigid night-
sky of the mountains. Their food, too, ran short. Most of
the time they were on half rations. Toward the end they
were driven to the last extremities, scraping off the wool
from their saddle skirts, and boiling and eating the leather.
They went without water for whole days at a time. A song,
composed by Levi W. Hancock, the camp musician and poet,
preserves for us some of the grim pictures of that melan-
choly march :
"And when an ox is like to die,
The whole camp halts, and we lay by ;
The greedy wolves and buzzards stay,
Expecting rations for the day.
"Our hardships reach their rough extremes,
When valiant men are roped with teams,
Hour after hour, and day after day,
To wear our strength and lives away."
But after each stanza came the hopeful refrain —
"How hard to starve and wear us out,
Upon this sandy, desert route!"
At last the weary and half-clad battalion reached the
coast. They were congratulated by their leader, who de-
clared that, though he had seen some dark days in his time,
he had never even heard of anything like this journey.
"History," he said, "may be searched in vain for an equal
march of infantry. Half of it has been through a wilderness
where nothing but savages or wild beasts are found, or des-
erts, where, for want of water, there is no living creature.
There, with almost hopeless labor we have dug wells, which
the future traveler will enjoy. Without a guide who had
traveled them, we have ventured into trackless table-lands
A RAM IN THE THICKET 437
where water was not found for several inarches. With
crowbar and pick and ax in hand, we have worked our way-
over mountains, which seemed to defy aught save the wild
goat, and hewed a passage through a chasm of living rock-
more narrow than our wagons." And General Kearny,
when he heard the details of the march, said with great ear-
nestness : "Bonaparte crossed the Alps, but these men have
crossed a continent !"
Opening the Gold-hills.
To describe their sojourn in the land of flowers is not neces-
sary here. The months from the last of January, 1847, when
they arrived at San Diego, to the 17th of July, when they
were mustered out of service, they spent mostly in the pur-
suits of peace, digging wells, building houses, and teaching
these arts to the Spaniards. But they did not fight. The
nearest they came to taking on a warlike attitude was when
John C. Fremont's men refused to deliver up public property
and it appeared as if a civil war was imminent.
When their term of service expired, an effort was made
to have them re-enlist. Eighty-one of them did so ; but the
rest began their homeward journey, taking a route that
would bring them through the valley of the Great Salt Lake.
On their way, however, they were met by a party from the
Pioneers in the Rocky Mountains, with letters from their
families, and the Church authorities. President Young ad-
vised as many as could do so to remain in California during
the coming winter, in response to which about forty of the
company turned back. The rest pursued their perilous jour-
ney to what is now Utah, finding there not only the pioneer
company but also their comrades of the battalion who had
spent the preceding winter at Pueblo.
It was some of those battalion boys that returned to
California who were the discoverers of gold in that State. It
438 ONE HUNDRED YEARS OF MORMONISM
happened in this manner: Alexander Stephens, James S.
Brown, James Barger, William Johnson, Azariah Smith,
Henry W. Bigler, with some others not of the battalion,
sought and obtained employment of a Mr. Sutter and a Mr.
Marshall, digging a millrace. When it was finished water
was turned into it, but afterwards taken out because of some
washouts near the flume. Mr. Marshall went below to as-
certain the effect of the wash, when his eye caught some yel-
low glittering metal. This was the first intimation of gold in
the Gold State. "The 'Mormon' discharged soldiers," says
the Battalion chronicler, "shook the bush, and friend Mar-
shall, unexpectedly, caught the bird." But Californians have
never been overly-anxious to acknowledge even this connec-
tion between their own Land of Flowers and the despised
Bee Hive State.
In February, 1885, the "Mormon" Battalion held its first
reunion in the social hall at Salt Lake City. During the
progress of the entertainment they were addressed by Presi-
dents Young, Kimball, and Grant, who spoke very highly of
the sacrifices made by these men for the salvation of the
Saints. A huge banner had been made for the occasion, on
which were inscribed the words : "Mormon Battalion — the
Ram in the Thicket."
CHAPTER IV
TO THE INLAND SEA
Having followed the fortunes of this moving nation from
Nauvoo to Council Bluffs and observed their life in their
temporary home in the wilderness, we have now to trace
their history over the wild and desolate region lying between
these places and their destination and also their strange ways
in their desert abode. And first of their journey there.
The Pioneer Company.
No sooner had President Young arrived at Council Bluffs
than he began to cast about him for means to accomplish the
removal to the mountains. Realizing the gigantic labor and
danger involved in transporting such an immense body of
men, women, and children over an untraversed country of a
thousand miles, he and his brethren decided to make tempo-
rary homes for the people at the places we have named and
to despatch a select company to pioneer the way to their
western home. For this purpose one hundred able-bodied
men, well-provisioned and unencumbered by families, were
to be chosen. They were to have twenty-five wagons and
fifty yokes of oxen — every four men a wagon and a double
team — each man two hundred and fifty pounds of flour with
other necessary articles ; the company to be amply provided
with farming implements and seeds. It was the intention to
have them go in the summer of '46, make a selection of a
suitable location for the winter ; some were to remain there
so as to be on hand the following spring to put in crops,
while others were to return to guide the remaining com-
panies thither. But this excellent plan was not executed
440 ONE HUNDRED YEARS OF MORMONISM
then on account of the call for the battalion. The Presi-
dent, however, never lost track of the idea.
In the spring of '47, a company was formed to accom-
plish what the other was to be chosen for, except that the
lateness of the season would prevent the putting in of crops
that would be likely to mature. One hundred and forty-four
men were selected — twelve times twelve — though afterwards
three women and two children were included in the number
— the wives of President Young, his brother Lorenzo D., and
Heber C. Kimball. They were well provided with wagons,
food for the journey, and farming tools — but, it seems, not
so well as the other would have been. This company, which
included seven of the apostles, left Elkhorn — twenty-seven
miles beyond Winter Quarters — on the 15th of April.
Did Brigham Young know where he was taking this
pioneer company? We have no absolutely positive answer
to this question, but several things point to the fact that he
did. One of these is the appearance of progress to a definite
end in the company's march. No one who reads the details
of this journey can fail to be impressed with this fact. An-
other is, that the Prophet Joseph, before his death, indicated
that the objective point of the journey he was about to un-
dertake was the Great Basin of the Rocky Mountains. And
a third lies in the very definite inquiries President Young
made of the trappers whom the company met on their way,
as well as the remark he made when he first looked upon the
valley of the Great Salt Lake.
It is not necessary for us to follow in much detail this
memorable journey. Leaving the Elkhorn on April 15th.
they followed, for hundreds of miles, the meanderings of the
North Platte, through Nebraska and Wyoming, keeping on
the north side of this stream in order to avoid, as much as
possible, any contact with parties of their old-time enemies,
the Missourians, who might be on their way to Oregon;
TO THE INLAND SEA 441
thence touching Fort Laramie, an old trading post, Red
Buttes, Independence Rock, Devil's Gate, Little and Big
Sandy, and Fort Bridger, into Echo canyon and through
Emigration into the valley of the Salt Lake. Their trail, for
many a mile, is now marked by the line of the Union Pacific
railroad. At different times they met Charles Beaumont,
Moses Harris, and James Bridger, trappers and traders, of
whom they obtained much valuable information regarding
the country ahead. Harris and Bridger drew extremely dark
pictures of the Salt Lake valley, the latter being willing, he
said, to give one thousand dollars for the first bushel of corn
raised there; though they spoke very highly of a valley
northward called Cache. When the pioneers reached the
region of the Black Hills, their supply of provisions threat-
ened to give out ; but some Missourian emigrants renewed it
in return for being ferried over the Platte at this point. The
personnel of the company, too, underwent some change.
They had barely started when one man took sick, and re-
turned. Once, seventeen Mississippi Saints joined them;
later four men out of the original number were sent back
to guide a body of Saints from that State to the trail of the
pioneers; on another occasion, nine men were left to ferry
the next company across the river; and subsequently thir-
teen of the battalion boys, from Pueblo, caught up with
them. Their number, after these deductions and additions,
was one hundred and sixty-five.
Towards the end of the journey, the company became
divided The vanguard was headed by Orson Pratt, making
the first impressions of a wagon road on the hitherto un-
marked country. The last company included President
Young, who was suffering from mountain fever. The pio-
neers, therefore, entered the valley at different times, Orson
Pratt's party being the first, making their descent on the
22nd of July, the President's on the 24th. On the day before
442 ONE HUNDRED YEARS OF MORMONISM
this — the 23d — President Young, reclining in Elder Wood-
ruff's carriage, requested the vehicle to be turned that he
might have, from an eminence, a view of the valley. This
was done. Long an earnestly these two pioneers gazed upon
the wild, barren scene spread out before them, and the Presi-
dent said finally —
"Enough. This is the place. Drive on I"
He had seen this place in vision, and "many things of the
future concerning the valley." It was here he had seen "the
tent settling down from heaven and resting." "Here is the
place," said a voice at the time, "where my people Israel
shall pitch their tents."
Other Companies.
From this time on till the railroad was established, trains of
emigrant wagons might be seen every summer crossing the
plains to the mountain of the Lord's house.
The first to enter the valley, after the pioneer company,
was the detachment of the "Mormon" battalion, which had
been sent, sick, to winter quarters at Pueblo. Having re-
mained there over winter, they now started west towards
California, where they expected to be mustered out of serv-
ice, taking the old Oregon trail, under the leadership of
Captain Brown. Subsequently, however, they changed their
mind about going to California, and entered the Valley a
few days after the pioneers, thus increasing the population
there to about four hundred souls.
A second emigrating company left the Elkhorn on the
19th of June, reaching Salt Lake Valley in the fall. It num-
bered about two thousand persons, men, women, and chil-
dren, in five hundred and sixty wagons. They brought with
them fully five thousand head of cattle. In this company
were Apostles Parley P. Pratt and John Taylor, Eliza R.
Snow, Father John Smith, Lorin Farr, George Q. Cannon,
TO THE INLAND SEA 443
the Thatchers, the Bennions, and the Nebekers, Jedediah M.
Grant, and A. O. Smoot.
Meantime, about half the pioneer company were return-
ing to the Missouri river to prepare for further immigra-
tion to the Valley in the spring.
In 1848, several large companies left Winter Quarters for
the new home. One under President Young numbered more
than twelve hundred, another under Heber C. Kimball num-
bered nearly seven hundred, and still another under Willard
Richards numbered more than five hundred — twenty-four
hundred and seventeen souls in all, with seven hundred and
ninety-two wagons and immense herds of cattle and horses.
Along with this company went Daniel H. Wells, who had
joined the Church since the Prophet's death and cast his lot
with the unfortunates ; Lorenzo Snow, Franklin D. Richards,
John Smith, Joseph F. Smith, then a boy of nine years, with
his widowed mother, Newel K. Whitney, and Horace S.
Eldredge. The population of the Valley was now swelled
to between four and five thousand.
Other large companies came each year following. Im-
migration to Utah was facilitated by the organization, in
1849, of what was known as the Perpetual Emigration Fund,
consisting originally of five thousand dollars, which was lent
to the needy Saints both on the frontier and in England. In
that country alone there were at least thirty thousand who
desired to come to America, but many of whom were finan-
cially unable to do so. Means borrowed from this fund put
them in a position to emigrate, and thus the deserts of the
West were peopled with what Dickens called the flower of
his own country.
Of one company of emigrants it is necessary to speak in
some detail — the handcart company of '56. With a view to
reducing the expense of crossing the plains, President Young
conceived the idea of making the journey with handcarts.
444 ONE HUNDRED YEARS OF MORMONISM
The project was very popular in England, and many gave up
their employment before definite arrangements had been
made for their passage over the sea. And so the president of
the European mission preferred to let them make the trip
rather than allow them to take the chances of their obtaining
positions in England. Most of them probably would have
found their way to the inevitable and much-dreaded work-
house. Two companies of five hundred persons each left
the frontiers early in June, arriving safely, for the most part,
at their destination, though many were aged and sickly and
had walked the entire distance dragging or pushing loaded
handcarts. On the 2nd of October a third company reached
Salt Lake in tolerable condition, having left Iowa City in the
latter part 01 June.
Two other companies followed, and it was these that have
caused the name handcart company to be sent down the
years a synonym of agony and anguish. One had left the
City of Iowa on the 15th of July, the other had crossed the
Missouri on the 22d of the month following. Under ordi-
nary conditions, however, they would have reached the Val-
ley before snowfall. But the winter of '56 set in unusually
early. The first party reached the city on the 9th of Novem-
ber, the second on the 1st of December. But the snow and
cold had long since impeded their progress, resulting in great
suffering and many deaths. Women and children, as well as
men, were compelled to wade the streams in the bitter cold ;
and to lie out nights without sufficient covering. Their food
gave out, too. Many died on the way. As soon as it was dis-
covered in Salt Lake City that an early winter would set in,
wagon-loads of provisions, clothing, and bedding were sent
out by the Presidency of the Church to meet them, and every-
thing within human possibility was done to relieve their in-
tense suffering. Nothing expresses more strongly, though
pathetically, how great was this suffering than the manner
TO THE INLAND SEA 445
in which the relieving party were received. On first per-
ceiving, about sundown, that some wagons were approach-
ing from the direction of the Valley, all who could, turned
out to the welcome. Women fell upon the newly arrived
brethren, showering kisses upon them ; children danced in
gladness, not knowing why ; strong men wept uncontrollably,
and were dumb from sheer over- joy. It was the same in
the second camp. Presently all were fed and tucked warmly
away in wagons, and in this manner they arrived at their
destination.
Some Characteristics of this Migration.
It remains for us in this section to describe those interesting
journeys, taking no particular one but several combined,
though nearly every incident and phase was many times du-
plicated.
Strangers, upon first coming in contact with "Mormon-
ism" invariably remark upon their inevitable trait of organ-
izing individual activities into concerted units. Nothing
reveals this characteristic better than these migrations of the
"Mormons" westward. The companies were never large
enough to be unwieldy. Each was divided into hundreds,
fifties, and tens, with an officer over each division. A bugle
note gave the signal for rising and retiring, for prayer, for
meals, and for beginning and ending each day's march. The
nights were usually divided into two watches. Traveling, in
times of peace, two wagons abreast, in times of danger, four
abreast, and then every man with his gun ready for action,
the "Mormons" could never be much surprised by Indian
attacks.
They made their own roads as they went. As we have
seen they purposely avoided the regular well-beaten road of
western emigrants. All fordable streams they crossed with-
out much trouble. Every now and then, however, they had
446 ONE HUNDRED YEARS OF MORMON ISM
to stop long enough to make a bridge, and where the stream
■ — such, for instance, as the Platte river — was too wide to
be bridged, they used their leather boat or made a ferry.
Log canoes were soon made and covered with split poles, to
convey the wagons from one bank to another. The cattle
and horses were forced to swim these larger streams. Of
this last interesting phase of this strange life, Colonel Kane
has given us a graphic picture. A herd of thirty thousand
cattle is to be got across the Missouri at a point where it is
nearly a mile and a half wide, owing to a heavy freshet.
"They were gathered in little troops on the shore, and driven
forward till they lost their footing. As they turned their
heads to return, they encountered the combined opposition
of a clamorous crowd of bystanders, vieing with each other
in the pungent administration of inhospitable affront. Then
rose their hub-bub ; their geeing, and whoaing, and hawing ;
their yelling, and yelping, and screaming ; their hooting, and
hissing, and pelting. The rearmost steers would hesitate to
brave such a rebuff ; halting, they would impede the return
of the outermost ; they all would waver ; wavering for a
moment, the current would sweep them together downward.
At this juncture a fearless youngster, climbing upon some
brave bull in the front rank, would urge him boldly forth
into the stream ; the rest then surely followed ; a few mo-
ments saw them struggling in mid current ; a few more, and
they were safely landed on the opposite shore. The driver's
was the sought-after post of honor here ; and sometimes,
when repeated failures have urged them to emulation, I have
seen the youths, in stepping from back to back of the strug-
gling monsters, or swimming in among their battling hoofs,
display feats of address and hardihood that would have
made Franconi's of the Madrid bull-ring vibrate with bravos
of applause."
The "Mormons" seem not to have been in very great
TO THE INLAND SEA 447
danger from the Lamanites. These wild roamers of the for-
est appear early to have drawn a distinction between the
"Mormon" and the ordinary Gentile white. As already
stated, it was a common opinion in those days that there
could be no more wrong in killing Indians than there was in
slaying a lower animal. But this idea was not shared by the
Saints. On the contrary, they looked upon the life of a red
man as sacred as the white man's. And the savage, in re-
turn, viewed the "Mormon" as his fellow-sufferer at the
hands of the Eastern Gentiles, both having been forcibly ex-
pelled to the West. Nevertheless, the companies of Saints
suffered from the depredations of the Indians. Sometimes,
large bands of these wild people would come to their camps
begging powder and trinkets in compensation for the priv-
ilege of passing through their lands. Sometimes, however,
they would resort to all kinds of devices, such, for instance,
as shaking a buffalo robe or blanket within sight of the
"Mormon" cattle, in order to create a stampede. In this and
other ways the Saints lost many animals.
An entirely unique feature of these now interesting jour-
neys was the frequent sight of great herds of buffalo. The
presence of these animals was usually indicated by immense
clouds of dust in the rear. Then the emigrants prepared
themselves and their stock against being moved out of their
places. Next a strange roaring noise would be noticed,
which gradually increased as the herd approached, till it
would be both deafening and frightful. Presently, tens of
thousands of these wild animals would gallop awkwardly by,
their heads down and tails in the air. Sometimes, when meat
was needed, but never unless it was needed, the brethren
would shoot at them as they passed. Whenever the bullet
struck a vital spot, all was well; but when it struck some
other part of the huge body, the enraged bison would very
likely stop in its clumsy career and make an angry dash at
448 ONE HUNDRED YEARS OF MORMONISM
the first strange object in sight. Sometimes, too, these buf-
falo herds had a disastrous effect on the domestic animals —
oxen, cows, and horses ; and there would be a general stam-
pede. But on the whole this was an enjoyable spectacle, a
herd of buffalo on the run.
Altogether the most singular thing, however, connected
with these numerous pioneer migrations is the manner of life
led by the people themselves, their bustling energy, and their
endless contrivances to utilize every opportunity or event.
The "Mormons" never forgot their simple devotions, or laid
by their religion till the next convenient time to take it up.
Prayers were offered even- morning and evening — gratitude
for past favors, petitions for continued blessings. Cursing
and swearing was rarely if ever heard in their camps, nor the
taking of God's name in vain, nor an obscene jest or story.
Colonel Kane names it as a remarakble thing (and it was)
that in the hours and hours that he watched the sport at the
ferry side of the cattle crossing the Missouri, he had "never
heard an oath or the language of a quarrel, or knew it to
provoke the least sign of ill-feeling." The presiding officers
were uniformly kind, the people as a rule obedient, uncom-
plaining, self-sacrificing. Most of those who were at all able
to do so walked every step of the one thousand miles, some-
times, towards the end, without shoes and stockings and little
enough other clothing. As soon as a suitable camping place
had been found, which was usually on the bank of some
stream, the wagons would be drawn up in a circle, the
tongues being on the outer side and the front wheels of one
locked to the hind wheels of another. Two openings at op-
posite points, which were carefully guarded at night, fur-
nished ample egress and entrance. Sometimes, however, the
brink of the creek or river, if serviceable, was made use of as
one side of a half-circle. In this whole or semi-circle the
work-cattle were guarded, the camps being on the outside.
TO THE INLAND SEA 449
The cobbler, the wheelwright, the harnessmaker would take
advantage of the rest in order to repair some article. In the
evening by the camp-fire, men, women, and children would
sit in groups and tell stories, crack jokes, and sing the songs
of Zion. There was no traveling on Sunday, for the Saints
were genuine Israelites in their observance of the Sabbath.
Services were held, and some of the leading elders gave
such council as was suggested by their present situation.
Moreover, one day in the week was usually given up to
laundry work. Fires would be kindled here and there ; chil-
dren sent for wood to replenish them ; tubs, washboards, and
other necessary articles used in this process would be
dragged from their recesses in the wagons ; posts fixed in
the ground, if there were not bushes enough, and lines
stretched from one to another ; and everyone doing some-
thing, if it was only singing a lively song or whistling a
merry tune to keep up the spirits of the camp. The jolting
of the wagons, as we have seen, was utilized to churn the
cream into butter, and William Clayton, on the pioneer jour-
ney, invented an odometer, which served to measure accu-
rately the distance passed. One gunsmith is said to have in-
vented a species of repeating rifle on this exodus. Every
now and then on the road, the first company contrived to
leave messages to their successors ; the peeled side of a tree,
or the broad white surface of a buffalo head answering the
purpose as well as the best paper and pencil.
Such, given in bare outline, is the famous and never-to-
be-forgotten journey of the "Mormon" pioneer companies
from the frontiers of eastern civilization into the heart of
the great American desert.
PART FIFTH
The Mountain of the Lord's House
CHAPTER I
A BATTLE WITH THE SOIL
In the present chapter we shall detail in convenient groups
the principal events, material, and spiritual, which lie be-
tween the years 1847 and 1857.
The New Home.
Whatever may be the opinion of tourists of our own day re-
specting the patch of verdure lying between the "cold and
barren peaks" of Colorado on the east and the shifting sands
of Nevada on the west, surely that was no paradise of the
gods upon which the weary eyes of the "Mormon" pilgrims
rested on that memorable July day as they stood on the sum-
mit of the eastern ridge overlooking the Valley of the great
Salt Lake. It almost answered to that famous picture of the
whole West which the great Webster drew for the Senate
some years before this: a vast, worthless area, a region of
savages and wild beasts, of deserts, of whirlwinds of dust, of
cactus and prairie dogs, of endless mountain ranges, impene-
trable, and covered to their very base with eternal snow. At
all events, it was a treeless waste, a thirsty alkali desert,
wholly given up to the snake, the lizard, and the cricket-eat-
ing Indian. No marvel that some of the women of the pio-
neer company were inconsolable at the prospect it offered,
A BATTLE WITH THE SOIL 451
and expressed a desire to continue the journey for another
thousand miles !
Still, the company in the main were pleased ; not indeed
with what the natural eye beheld, but with what was visible
only to the spiritual organ. It offered them isolation from
the cruel arm of the persecutor. Here they could be alone
with their own laws and rulers ; here they would be the "old
settlers," and if, according to the principles that prevailed in
the lands where they came from, there was to be any driving,
they would not be the driven. That the place was now deso-
late, was no evidence that, under their transforming hand,
guided by the Holy Spirit, it might not become a place of
beauty and loveliness. Was not the marshland of Commerce
dreary and repulsive ? And yet had it not sprung up in a few
years into a city of which any community might be proud?
What, in the language of Apostle Woodruff at this very
time, was to hinder "the house of God" from being "estab-
lished in the mountains, and exalted above the hills," and
these valleys from being "converted into orchards, vineyards,
and fruitful fields, cities erected in the name of the Lord,
and the standard of Zion unfurled for the gathering of the
nations?" President Young expressed his "entire satisfac-
tion at the appearance of the valley as a resting place for
the Saints." Shortly after this, he said, "If the Gentiles will
let us alone for ten years, I'll ask no odds of them."
Anti-"Mormon" writers have never ceased to point, with
visible triumph, to these hopeful feelings, and especially to
this sentence of Brigham Young's, as proof that it was the
intention of the "Mormons" to set up a government of their
own and assume a defiant attitude towards the nation. But,
as our own writers have pointed out, such a view is wholly
irreconcilable with the general conduct of the President and
his people. That there were both opportunity and motives at
hand to do this, is undeniable. Utah was then a part of
452 ONE HUNDRED YEARS OF MORMONISM
Mexican territory, and the United States had never shown
any friendship for the "Mormons." It is perfectly clear,
also, that the inhabitants of Utah, especially those who had
lived in Missouri and Illinois, hated the Missourian with
genuine hatred ; as indeed they had good reason to do. Anti-
"Mormons' are, therefore, right enough in the statement
that it was only natural that the Saints should wish to break
away entirely from Union control, but they are wrong in
attributing these sentiments to the early "Mormons." The
feelings are only those that would have been entertained by
themselves in like circumstances. The sentiments enter-
tained by the Saints for the freest government in the world
with a Constitution inspired of heaven, were too deep-rooted
to be shaken by Missouri mobs or even by the cold passivity
of the national government. How otherwise can we explain
the hoisting of the stars and stripes on Ensign peak by the
pioneers, and their appeal, oftentimes repeated, for admis-
sion into the Union?
Material Growth.
Very naturally, the first steps taken by the pioneers of '47
were those looking towards an increase of food supplies and
making themselves comfortable for the winter. They were
many hundred miles from the nearest habitation, and it
would be impossible to return there every now and then
when food was needed. It was like being on a ship in case
of fire — there was no going out at the hack door.
The first company, upon reaching a suitable spot in the
Valley, began plowing. This was on the 22nd of July. Find-
ing that the soil was dry and hard, they turned water upon it
from the creek, and so commenced the great system of irri-
gation that was to reclaim the American desert. On the
Monday following they planted several acres of potatoes,
corn, peas, and other vegetables. But the crops were des-
A BATTLE WITH THE SOIL 453
tined never to mature. Later, a log fort was built pn the
Sixth ward square, a series of log and adobe cabins in the
form of a square, entirely closed. The highest wall was on
the outside, with no doors or windows — these being on the
other side — but only port holes, which might be useful in
case of Indian attacks. The roof, made of boards or split
poles covered with brush and earth, all sloped towards the
inside of the fort. Inexperience had made them so flat that
the rain and melting snow leaked through upon the beds,
tables, and stoves. Frequently, therefore, during the wet
season, the women might be seen at the cook stove holding
over them an umbrella to keep the rain off, or perhaps some-
one reclining or lying in bed under this unique shelter. But
even this luxury was rare, as umbrellas were scarce. A sort
of clay mixed with water formed a whitewash "only inferior
to lime," but it would not hold the water so well as common
mud. Provisions were carefully husbanded, for they were
certain to give out before harvest time. Once, on New
Year's, Apostle Taylor gave a dancing party — having first
obtained permission of the stake president — at which, in ad-
dition to a "spread" contributed to by every one that came —
much against the host's feelings, however — there were
speeches grave and gay. Clothing also became threadbare
that winter, and the skins of animals were utilized.
One of the brethren who spent this winter in the valley
records his pride upon coming into possession of a pair of
elk-skin trousers. "All is quiet, stillness," wrote Apostle
Parley P. Pratt to Orson Hyde at Kanesville of the first year
in the Valley. "No elections, no reports, no murders, no war
in our little world. The legislation of our high council, the
decision of some court or bishop, meeting, a dance, a visit, an
exploring tour, an arrival of a party of trappers and traders,
a Mexican caravan, a party arrived from the Pacific, from
the States, from Forts Kail or Bridger, a visit of Indians, or
454 ONE HUNDRED YEARS OF MORMONISM
perhaps a mail from the distant world once or twice a year,
is all that breaks upon the monotony of our peaceful and busy
life. The drum has beat, to be sure, but it was mingled with
merry making, or its martial sound was rather to remind us
that war had been among the nations." This first winter
was fortunately an unusual one, the mildest that Utah has
ever seen.
Spring opened with bright prospects for the colony of
Saints. During winter there had been plowing every now
and then. In February, farmwork was begun in real ear-
nest. A line of fencing twelve miles long had been con-
structed, beginning at a point of the monutains just below
the warm springs, extending through what is now the Sev-
enteenth ward, to the Old Fort and thence past Mill Creek
to the mountains, and enclosing five thousand acres of land.
All this ground was put under cultivation, the women and
children aiding in the work. Meantime, food was running
short, and likewise clothing. Sego and thistle roots were
therefore called into requisition. The tops of the thistle made
good greens and furnished the necessary bulk, if not the nu-
triment ; for, as one of those who lived through it all de-
clares, with grim humor, "to have the stomach full was an
agreeable sensation, even if the contents were only thistle
tops." A number of families, moreover, had lost some of
their cows, or it might be those they had were dry. The
common dress in those days, for men and women alike, was
bed-ticking, burlap, or the skins of animals. Contrasting,
however, with this primitive apparel was an occasional silken
gown worn in the kitchen, which had been put on as a last
resort.
In this manner the summer wore on. But their troubles
were by no means ended. It seemed, indeed, as if the "hope"
expressed in the thirteenth article of their faith were des-
tined to receive literal fulfillment, and they were fated really
A BATTLE WITH THE SOIL 455
"to endure all things." For no sooner had the wheat begun
to cover the fields with verdure, and they to look forward
hopefully to a rich harvest than great clouds of crickets, like
one of Egypt's plagues, descended from the hills to destroy
their crops. In vain did men, women, and children exert
themselves to turn aside or destroy the pests. On they came
with ever increasing numbers, eating, as they did so, every
green thing before them, leaving behind what bcre the ap-
pearance of a burnt prairie. At last the people gave up in
despair. They would surely starve next winter. And they
thought of despatching a messenger to President Young im-
ploring him to turn back with his companies. Nor were
these feelings diminished when, one morning at dawn, they
beheld uncounted hosts of sea gulls descending upon their
fields from the lake islands. "Doubtless," they thought,
"what the locusts have not destroyed the fowls will." But the
gulls proceeded, strangely enough, to destroy, not the grain,
but the crickets. All day they gorged upon the pests, flew
to the lake shore to disgorge, and back to the fields to gorge
again, till nothing was left of the crickets ; and thus half the
crops were saved. A strange interposition of divine love the
Saints have always regarded it, like the feeding of the
starved Irsaelites in the wilderness and the descent of the
quails in the camps of modern Israel on Mississippi's banks !
In the winter of 1848-9, the people in the Valley were
put on rations. It was found soon after the harvest of '48
that, counting till the 5th of the following July, there would
be three-fourths pound of flour a day for each person. For
the rest, they managed, as they had done before harvest —
roots and herbs were again put to use. And their clothing
was of practically the same texture and variety as in the
previous year.
While the Saints were living in this primitive manner.
with little food and clothing, there occurred a strange inci-
456 ONE HUNDRED YEARS OF MORMONISM
dent, which unites in a way peculiar to the "Mormons" the
temporal and the spiritual. One Sabbath day at a public
meeting, President Kimball uttered a remarkable prophecy.
"Brethren," he said, after referring to their poverty, "it will
be but a little while before you shall have food and raiment
in abundance, and shall buy it cheaper than it can be bought
in the city of St. Louis !" Great was the astonishment of
the brethren. "I don't believe a word of it!" frankly con-
fessed Charles C. Rich. Heber himself, after he sat down
and "the Spirit had gone out of him," had very serious mis-
givings. "I believe," he remarked, "that I've missed it this
time." But he had not. For "in a little while"— 1849—
long trains of wagons loaded with merchandise came into
Salt Lake City from the States, on their way to the new El
Dorado in California. The merchants had taken this means
of increasing their wealth, instead of digging for gold. But
on their way, like thousands of others, they were stricken
with the gold fever, and they found, on reaching the Valley,
that their merchandise would prove only an exasperating
hindrance to a hasty march. So they gave away or sold at
incredibly low prices everything in the shape of "incum-
brance," which they had laboriously conveyed from the
East. Even their wagons and horses they were anxious to
trade for lighter vehicles and mules. At any rate, on they
went, posthaste, to the gold fields, leaving wagon-loads of
"States goods" with the needy "Mormons," in literal fulfill-
ment of one of the most remarkable predictions on record.
This prophecy subsequently gave President Kimball an
opportunity to explain, in part at least, the strange spiritual
phenomenon of foretelling future events. He did not claim
to be a prophet, he said. The California trains would have
come whether or not he had predicted their coming. Only,
in this instance, God had condescended to allow his servants
to "see the future purposes of the Lord." He had heard the
A BATTLE WITH THE SOIL 457
Prophet Joseph say, he went on, that "he was much tempted
about the revelations the Lord gave through him — it seemed
to be impossible for them to be fulfilled."
A great deal was done during these ten years — from 1847
to 1857 — towards expanding the "Mormons" common-
wealth.
Salt Lake City was laid out. A few days after the arrival
of the first company, President Young and a few other lead-
ing brethren decided to set apart what is now the temple
block. The city, said Brigham, shall be commodious, the
streets running directly east and west, north and south cross-
ing at right angles. The center blocks were to be ten acres
and the outer ones larger in proportion to their distance from
the temple site. Later, exploring parties were sent out in
different directions from the camp; and these traveled a
great many miles visiting the warm springs, the Jordan,
and the lake, in the latter of which the explorers took a
plunge. When the Old Fort had been vacated and houses
began to appear on city lots, and when it was found that Salt
Lake Valley would not accommodate the entire population,
settlements were formed in other valleys.
Thus, Bountiful was settled in March, 1848, by Perrigrine
Sessions; Ogden valley, in June, 1848, by Captain James
Brown; Utah valley, in March, 1849, by John S. Higbee;
Sanpete valley, in November, 1849, by Isaac Morley, Seth
Taft, and Charles Shumway. And so on till the good places
of the State had been discovered and built up. Sometimes,
men were called to settle in this, that or the other spot with
their families ; and the men thus called looked upon their
work as a mission which must be filled. In 1853 there were
about twenty thousand inhabitants in the various settlements,
which number was rapidly increasing every year by emigra-
tions from England. Commodious frame and adobe struc-
tures were taking the place of the temporary dwellings that
458 ONE HUNDRED YEARS OF MORMONISM
had been put up at first. Mills and factories were being es-
tablished ; and a prosperous community was growing out of
the poor stragglers that wended their way, in 1845, from the
banks of the Mississippi. In an incredibly short time they
had found a new home, planted and harvested immense crops
of grain and other food stuffs, established towns and cities
on a permanent basis, and become owners of large tracts of
land and great herds of cattle, horses, and sheep.
Another famine, however, visited the Saints in 1856. The
crops of '54 and '55 had both failed, owing partly to the
grasshoppers, party to drought. When the scarcity began,
many people, having taken the repeated counsel of the
Church authorities, had their granaries filled. But not for
long, however, for they either gave away or sold their grain
to the needy for six dollars per hundred, the regular tithing
office price, whereas they might have obtained the market
price of between twenty and thirty dollars. Towards the end
of the famine there was great suffering. Most of the people
resorted to the old practice of digging roots. The preceding
winter, too, had been severe. Hence, the cattle, which might
have served for food, became thin ; thousands of them died
through exposure to the rough weather combined with lack
of food.
Those years of scarcity in Utah, indeed the whole period
of the early settlement, were one long, hard battle with the
soil — a contest in which victory seemed now on one side, now
on the other. Every morsel which the pioneer ate he had to
wrest by the strong arm of toil from his powerful antag-
onist. The wild mountain streams had to be caught and
tamed into his service. The alkali plains had to be trans-
formed into fields of waving green. And these in turn had
to be protected from the ravages of insect and storm. But
under it all he was happy and contented, for he stood no
longer in dread of mobbings and drivings.
A BATTLE WITH THE SOIL 459
Spiritual Events.
These temporal affairs, however, while they necessarily oc-
cupied the greater portion of their time and thoughts, were
not the only things that claimed the attention of the Saints.
During these years there was such a strange, yet absolutely
necessary and unavoidable, combination of the civic and the
religious that it is with difficulty that the events of those
days are separated ; indeed, sometimes it is impossible to
do so.
The 25th of July, 1847, being Sunday, two meetings were
held by the pioneers. Among the speakers was Apostle
Orson Pratt, whose mind meanwhile had evidently been ru-
minating on some of the old prophecies. He quoted many
passages of Scripture to show that the Saints in coming west
to the Rocky mountains were fulfilling predictions uttered
hundreds of years previously. The mountain of the Lord's
house should be established in the tops of the mountains and
elevated above the hills ; an ensign here should be unfurled
for the gathering of the nations ; and their feet were to be
blessed, who, on the mountains, should publish peace and say,
"Thy God reigneth !"
In February, 1849, Elders Charles C. Rich, Lorenzo Snow,
Erastus Snow, and Franklin D. Richards were called to the
apostleship to fill vacancies in the quorum of Twelve occa-
sioned by the organization of the First Presidency, and the
apostasy of Lyman Wight, who had been out of fellowship
with his brethren ever since the martyrdom, and who had
shortly afterwards gone to Texas. During the winter pre-
ceding (1847-8), John Smith presided over the Saints in the
Valley, but when he was made Presiding Patriarch of the
whole Church, he was succeeded in the office of president of
the Salt Lake Stake by Daniel Spencer with David Fullmer
and Willard Snow as counselors. A high council was also
organized. At a council meeting held on the 22d of Febru-
460 ONE HUNDRED YEARS OF MORMONISM
ary of the same year (1849) fifteen new wards were cre-
ated in Salt Lake City, with a bishop over each, four wards
having already been organized. At the October confer-
ence twenty missionaries were called, including Apostles
Taylor, Erastus Snow, Lorenzo Snow, and Richards. On
the 11th of March, 1854, Willard Richards died, and his
place was filled by Jedediah M. Grant. He had been one of
the most useful men in the Church, especially in a literary
way. He had long been the Church historian, and since
June, 1850, had been editor of the Dcscret News. Llis place
in the Presidency was filled by a man of strong and remark-
able powers, though he was not long to hold that high office,
for he was called hence in two years afterwards.
One other religious event of importance remains to be
noticed — the Reformation of 1856. This was a kind of re-
vival which occurred in the Church, beginning at Salt Lake
and extending to the remotest branches of "Mormondom."
At a meeting held in the Social Hall, President Young laid
before the brethren the necessity of conforming more strictly
to the principles of the gospel than the people generally had
hitherto done. A number of questions had been formulated
and printed on a sheet, which it was the intention to dis-
tribute among the Saints for their answers — yes or no — to
each one. Some of them were, in substance : Did you ever
shed innocent blood? Have you ever committed adultery?
Have you ever been guilty of stealing? Did you ever bear
false witness against your neighbor? Do you take the name
of the Lord in vain ? Do you ever become intoxicated ? Do
you respect and honor the priesthood? Have you always
taught your family the principles of right-living to the best
of your knowledge? Do you attend to your family prayers?
In addition, elders were sent to all parts of the territory
and distant lands preaching the Reformation, till everyone
had expressed his desire to do better or to remain as he was.
A BATTLE WITH THE SOIL 461
President Grant was probably the most active of those who
took a prominent part in this movement. He went from one
settlement to another preaching with indefatigable energy
and zeal till his strong constitution broke down under the
tremendous strain. It must not be imagined, however, that
hard and fast lines were laid down for the people. On the
contrary, the spirit of this work was one of charity and for-
giveness. The Saints were urged to forsake their sins, con-
fessing them to those they had wronged, and seeking to im-
prove. There were few excommunications during this whole
period of the reformation.
CHAPTER II
ON TO THE SOUTH !
The uniform quiet which Apostle Pratt speaks of as reigning
in the Valley was destined to be suddenly and rudely broken,
in the year 1857, by one of the most remarkable incidents in
the eventful career of the "Mormon" people.
Pioneer Day.
It was the twenty-fourth of July, and a select company of
about two thousand Saints — men, women, and children —
were celebrating at the picturesque head of Big Cottonwood
canyon, twenty-five miles south and east of the city. A tem-
porary pavilion had been erected for dancing, the stars and
stripes waved in the mountain breezes from the highest
peaks, and brass bands had been brought along to add to the
day's enjoyment. Some time in the afternoon, while the
people were collected here and there in groups talking
mainly of the exciting times through which they had passed
in Missouri and Illinois, and of the peace which they hoped
to enjoy in their newly-found home in the West, their harm-
less reminiscences and anticipations were interrupted with
strange suddenness.
Four men rode into the place, and sought the presence of
President Young. Their panting steeds hinted at an unusual
mission, and general curiosity was aroused. Could it be
that something had occurred in the city during the people's
absence? Had a hurricane blown down their houses or fires
destroyed them ? Evidently not, for three of these men were
supposed to be in the East. Beyond all question, therefore,
their message concerned something that had happened, or
ON TO THE SOUTH ! 463
was still happening, on the frontiers. What was it? Long
and earnest was the secret conference between these four
men and a number of the leading brethren who had been
hastily called to the council.
The people had not long to wait after the meeting broke
up. They were called together at the pavilion to hear the
latest news. General Wells addressed them. A United
States army, he said, was on its way to Utah to put down
a rebellion that existed here! A. O. Smoot, Judson
Stoddard, and O. P. Rockwell had just arrived with the
startling intelligence. There was no doubt of it, for they
had seen some of the troops and trains of provisions in Mis-
souri. Then the General gave instructions concerning the
matter of leaving next morning. President Young remained
silent. On the morning of the twenty-fifth, therefore, the
Saints left the canyon for their homes.
"Buchanan's Blunder."
Some time before this a man by the name of William W.
Drummond was sent to Utah as a Federal judge. It is of
this man's antics that we must now speak, since they are
closely connected with the present story. "Leaving his wife
and family in Illinois without the means of support," says
Bancroft, "he brought with him a harlot whom he had picked
up in the streets of Washington, and introducing her as Mrs.
Drummond, seated her by his side on the judicial bench.
Gambler and bully, he openly avowed that he had come to
Utah to make money." A lady in Salt Lake, a sister of the
real Mrs. Drummond, hearing that the judge's wife had ar-
rived in the city, paid her a visit, and of course, was very
much astonished at finding a different person in charge of
his household. Drummond openly insulted the community
"by mocking at their laws and institutions, and especially at
the institution of polygamy." As a result he won the ill-will
464 ONE HUNDRED YEARS OF MORMONISM
of those whom he had come to judge. But he did not re-
main here long. After holding a short term of court at Car-
son, then in Utah but now in Nevada, he unceremoniously
departed with his graceless companion, going home by way
of California.
Utah, however, was soon to hear of the runaway Judge.
On the 30th of March (1857) he wrote to the attorney-gen-
eral at Washington resigning his position as Territorial
judge in Utah and giving his reasons for this action. In
the first place, he said, the "Mormons" looked to Brigham
Young alone for the law ; secondly, all the male members of
the "Mormon" Church were bound together in secret cove-
nant "to resist the laws of the country ;" thirdly, "he was
fully aware that there was a set of men, set apart by special
order of the Church, to take both the lives and property of
persons who might question the authority of the Church,"
whose names he would make known "at a future time ;"
fourthly, the records, papers, etc., of the Supreme Court had
been destroyed by order of the Church, and the Federal
officers grossly insulted for presuming to raise a single ques-
tion about the treasonable act ;" fifthly, the Federal officers
there were "constantly insulted, harassed, and annoyed by
the Mormons," for which insults there was no redress ;
sixthly, the Federal officers were "daily compelled to hear the
forms of the xMnerican Government traduced, the chief ex-
ecutives of the nation, living and dead, slandered and abused,
in the most vulgar, loathsome, and wicked manner." These
were followed by details of alleged "Mormon" disloyalty.
This communication to the attorney-general had been
most suitably introduced by a letter from a man here by the
name of Magraw, a non-"Mormon" who had been the head
of the mail service, addressed to the President of the United
States, in which he dilated upon the heroism and self-sacri-
fice required to live among or deal with the "Mormons" on
ON TO THE SOUTH ! 465
account of their disrespect for Gentile law, life, and property.
That these charges were pure fabrications it is perhaps
needless to say, in view of what we already know of the peo-
ple thus basely slandered by those who associated with them
from no other motive than gain. The Magraw communica-
tion was inspired by revenge for not obtaining a renewal of
the contract to carry the mails from Independence, Missouri,
to Salt Lake City; the other, by the social ostracism which
had been justly meted out to the Judge as soon as it was
known that he was living with a woman who was not his
wife. Drummond's charges were refuted by Mr. Curtis E.
Bolton, deputy clerk of the Supreme Court of Utah, in a
letter to the President.
The President's duty in this matter was, plainly enough,
to send out a commission to inquire into the charges made
against the "Mormons," as he had recently done in the Kan-
sas troubles. But for some secret reason — most probably to
take as many of the Northern troops as far away as possi-
ble from the scene of conflict which he saw to be approach-
ing— he chose to do otherwise, to send an army of nearly
twenty-five hundred men to suppress a rebellion that did not
exist. And what is more, the movements of the army were
studiously kept from the ears of the "Mormons." On the
frontiers the soldiers were provisioned for the journey of
more than fifteen hundred miles. It was the work involved
in fitting out on the frontiers this body of troops, and the re-
fusal of the postal officials at Independence to give up the
mails to the regular/ carriers, that gave the first suspicions
to A. O. Smoot and others from the Valley concerning the
proposed expedition against the "Mormons."
And so the United States troops, in charge of General
Harney, were marching to Utah. "I am ordered there," said
this determined leader, "and I will winter in the valley or in
hell !" But he did not "winter in the Valley ;" he was sent
466 ONE HUNDRED YEARS OF MORMON ISM
for presently to take his former post in Kansas, and Colonel
Johnston was sent west to assume command of his forces.
Between the time when Harney left and the time when
Johnston arrived, they were in charge of Colonel Alexander,
who was in total ignorance of the general purpose of the ex-
pedition.
Meantime, the army was approaching its destination.
They found the grass burned all along their route, and, be-
sides, the "Mormons" worried their trains on every hand,
driving off their cattle and even burning their wagons and
provisions. Moreover, the snow was beginning to fall and
the cold to set in ; they would have to seek winter quarters.
When Johnston reached South Pass, he ordered the troops
to proceed to Fontenelle Creek, where there was abundant
pasture. Later they were ordered to Fort Bridger, where
they improvised tents for the winter. They discovered
themselves to be poorly enough provisioned, the quartermas-
ter having packed the wagons, at Fort Leavenworth, "with
such goods as were at hand, taking no trouble to procure
for them their due proportion of other stores." Most of
their beef cattle had been run off. Hence, thinks Bancroft,
they suffered "privations no less severe than those endured
at Valley Forge eighty-one years before."
In the latter part of June, 1858, Johnston's army marched
into Salt Lake. But it was a dead city through which they
passed. The houses were deserted ; the barns and granaries
were empty ; the fruit hung ripening on the trees ; the water
ran rippling down the street gutters ; there was no sign of
life anywhere; not a dog barked, not a sound was heard,
save the regular tramp, tramp of the soldiery. On went the
troops, awestricken at the sight, till they got far beyond the
dead city, encamping on the Jordan.
ON TO THE SOUTH ! 467
A Strange Exodus.
What had become of the "Mormon" people who so recently
had occupied their flourishing settlements, and taken such
joy in the permanency of their home?
News of the army marching against them had caused
great consternation among the Saints. There arose in their
minds visions of those days at Far West when they first dis-
covered that an army of two thousand mob-militia was com-
ing upon them, and also of those last clays of Nauvoo when
Reverend Brockman and his band of "Regulators" pounced
upon the unhappy remnants. Was this to be a repetition of
those hideous and never-to-be-forgotten scenes? Manifestly.
But it should not be. "We have transgressed no law," said
President Young at a public meeting, "neither do we intend
to do so ; but as for any nation coming to destroy this people,
God Almighty being my helper, it shall not be." And in an-
other discourse he said, "I am not going to permit troops
here for the protection of the priests and the rabble in their
efforts to drive us from the land we possess. . . Before
I will again suffer as I have in times gone by, there shall
not one building, nor one foot of lumber, nor a fence, nor a
tree, nor a particle of grass or hay that will burn be left in
reach of our enemies. I am sworn, if driven to extremity,
to utterly waste this land in the name of Israel's God, and
out enemies shall find it as barren as when we came here."
Before judging this apparently defiant attitude of Brig-
ham Young and the "Mormons," let us recall the whole situ-
ation. The Saints knew that they were innocent of the
charges made against them. They knew that the life and
property of the Gentiles among them were as safe as else-
where. They knew that no people regarded more sacredly
the laws and government of the nation than they did. They
knew that the records of the Supreme Court of the Territory
had not been burned. They knew, therefore, that Drum-
468 ONE HUNDRED YEARS OF MORMONISM
mond and Magraw had deliberately and wantonly lied about
them. More than that. They were aware that the flame of
public sentiment in the East was being fanned into a confla-
gration by these and other gross falsehoods sent from
Utah. Stephen A. Douglas, the one-time friend of the "Mor-
mon" people, seeking to win popularity enough, at the ex-
pense of those who had done him many favors, to hoist him
into the presidential chair, styled "Mormonism" a "loath-
some ulcer on the body politic" and urged Congress to apply
the knife to the "disgusting ulcer." Knowing how strong-
was the popular feeling, and how baseless were the clamors
against them, can it be wondered that a body of Anglo-Sax-
ons would take such a stand as the "Mormons" did ? What
other attitude could they possibly assume and retain their
manhood and honor?
The first point, then, was that the army was not to enter
the valley. Harney might "winter in hell" if he chose, but
he should not be permitted to do so in Utah. Nor was Brig-
ham Young overstepping his authority in taking this stand.
He was Governor of the Territory, and he had not received
official notification of the army's coming. For aught he
knew, therefore, it was a body of foreign troops invading the
dominion of the United States. And it was his duty to pre-
vent such a threatened invasion. As soon as this point was
settled, General Wells, with portions of the Nauvoo Legion,
which numbered between four and five thousand men, was
ordered to Echo canyon, a long, narrow defile with high
precipitous walls, to prevent the entrance into Salt Lake val-
ley. This place was carefully fortified and guarded ; parties
under Lot Smith were despatched to harry the wagons and
advance troops. They were instructed to burn the grass in
front of the army, to drive off" the cattle, to worry the camps
at night, and, in short, to do anything to impede the progress
of the army except to shed blood. They were explicitly
ON TO THE SOUTH ! 469
given to understand that this, so far as the "Mormons" were
concerned, should be an entirely "bloodless campaign." Lot
Smith did as he was instructed. Once he set fire to three
trains of supplies, and on another occasion brought into the
valley a herd of about five hundred beef cattle. Even the
provisions and quarters at Fort Bridger were destroyed ; so
that the army found their winter quarters worse than it
would otherwise have been.
But it should be understood, however, that efforts had
been made to secure entrance into the valley by peaceable
means. General Harney had delegated Captain Van Vliet to
go to Salt Lake City to ascertain whether forage and fuel
could be purchased. He was well received by President
Young, with whom and a number of other leading "Mor-
mons," he had a long conference. The President explained
the whole situation to the Captain. "The governor informed
me," said Captain Van Vliet, in his official report, "that there
was abundance of everything I required for the troops, such
as lumber, forage, etc., but that none would be sold to us."
The Captain told the brethren what would be the result of
such a course — this army might be destroyed, but a larger
one would come and annihilate the people. "We are aware,"
was the calm reply, "that such will be the case ; but when
those troops arrive,* they will find Utah a desert." He had
attended a public meeting in the Tabernacle, at which over
four thousand people voted to apply the torch to their homes,
if necessary. And the troops, as we have seen, took up win-
ter quarters at Fort Bridger.
By the next spring, a reaction began to appear in the
Eastern sentiment against the "Mormons," and President
Buchanan's eyes commenced to open to his gigantic blunder.
Colonel Thomas L. Kane, under cover of another name, ar-
rived in Salt Lake City in February, having come by way
of California. In any guise and on any mission the kind-
<-i~0 ONE HUNDRED YEARS OF MORMONISM
hearted Colonel would have been gladly welcomed by the
Saints ; but he was twice welcome now for his mission was
to bring about a peaceable settlement of the difficulties.
Without entering into details, we may say that he accom-
plished his purpose admirably. One of the objects of the
expedition was to install a new governor in the person of
Alfred Gumming. Upon visiting the camps of the army,
Colonel Kane induced Governor Cumming to accompany him
to the city. The latter did so, and was welcomed by Presi-
dent Young and the whole people. "I have everywhere
been recognized as Governor of Utah," said Mr. Cumming,
in a communication to General Johnston, a few days after
his arrival in Salt Lake; "and, so far from having encoun-
tered insults or indignities, I am gratified in being able to
state to you that, in passing through the settlements, I have
been universally greeted with such respectful attentions as
are due to the representative authority of the United States
in the Territory." Subsequently, the Governor declared
that he had examined the records of the Supreme and Dis-
trict courts and found them "perfect and unimpaired."
President Young did not now object to the troops passing
through the city. It was decided that they should march
to a point beyond, where they would be likely to do no mis-
chief. But the original purpose of migrating south was not
abandoned. Governor Cumming exerted his influence to the
utmost to induce President Young not to move his people ;
but the suspicious Brigham remained unalterable, and prep-
arations for the burning went on. "There is no longer any
danger," said the kindly Governor; "General Johnson and
his army will keep faith with you." "We know all about it.
Governor," was the reply of President Young, "we have on
just such occasions seen our disarmed men hewn down in
cold blood, our virgin daughters violated, our wives rav-
ished to death before our eyes. We know all about it !" To
ON TO THE SOUTH ! 471
the commissioners appointed by President Buchanan — they
had come with a pardon for the "Mormon" people ! — Brig-
ham had said : "Before the troops reach here, this city will
be in ashes, every tree and shrub will be cut to the ground,
and every blade of grass that will burn shall be burned. Our
wives and children will go to the canyons, and take shelter
in the mountains. . . . No mob can live in the homes
we have built."
And so it would have been at the slightest hint of depre-
dations on the part of the army on their march. Before the
26th of June, the people had deserted all the northern set-
tlements. All the provisions that they did not need, they
cached securely. For many days an almost continuous train
of wagons might have been seen going southward. No one
seemed to know where he was going ; but "On to the South !"
was the universal cry. There was great suffering entailed
in this unfortunate move. Many were indigent. We read of
poorly-dressed and bare-footed men, women, and children.
It rained almost incessantly the while. Those who had more
than one family to move, had to make several trips from
Provo to Salt Lake ; and those who had no means of going
alone went with their neighbors. But go they did, in obedi-
ence to the command of their leader, and, as they thought, to
preserve their own lives. Only enough men were left in the
settlements to set fire to the houses. Old timers still point
to the places in and around their premises where straw and
other combustible material were thrown down ready for the
torch that would make them homeless. One false move,
therefore, on the part of the army would have brought on
simultaneously mighty conflagrations in all the settlements
in and north of the city. This is how the troops when they
entered the valley found Salt Lake deserted.
When the army had got to a safe distance, the people
returned to their homes, and went about their business, with-
472 ONE HUNDRED YEARS OF MORMONISM
out realizing that they had just lived through a period,
which, for dramatic and sublime elements, can scarcely be
paralleled in the history of any people.
But even out of this evil some good was eventually to
come. Remaining three days on the banks of the Jordan, the
troops pushed on to Cedar valley, where a site had been
chosen. At this place, which was called Camp Floyd, they
remained till they were called to fight in the real rebellion,
the conflict between the North and the South. It is curious
to note that General Johnston died in a struggle against the
country which he came to Utah ostensibly to defend. In the
vicinity of the Camp, for many miles, the farmers were
amply repaid for the presence of the troops. Many of these
latter were poor, and this opportunity to dispose of the
products of their farms at high prices was greatly bene-
ficial to them. In addition to this, when the army left, large
quantities of clothing, blankets, etc., were sold at low prices.
But the presence of the troops was to cost Salt Lake
dearly enough in the host of camp followers that drank,
fought, and killed each other in the city.
CHAPTER Til
a 'fly" in the national ointment
The doctrine of "Mormonism" that has attracted the widest
public attention, and, strangely enough, the one that has been
the least understood, and most grossly misrepresented, is
what is known among the Saints as Celestial Marriage, in-
cluding a plurality of wives, and among non-" Mormons ' as
Polygamy. We do not intend in this chapter to make an
argument for this tenet, but merely to state the facts in the
case, without which the remaining parts of this book cannot
be readily comprehended.
The Origin of American "Polygamy."
At a special conference of the Church, held at Salt Lake
City, August 28th and 29th, 1852, the first public announce-
ment of the doctrine was made. The revelation contained
in the Doctrine and Covenants (section 132) was read, and
a discourse delivered by Apostle Orson Pratt. The revela-
tion was then published in pamphlet form and widely dis-
tributed throughout the United States. At the same time
missionaries were sent abroad to proclaim the peculiar tenets
of "Mormonism," not excluding this doctrine.
But this was by no means the beginning of plural mar-
riage among the Saints. As early as 1831, while Joseph was
"translating" the Scriptures, he received a revelation on the
subject, ki answer to his inquiries as to why the Lord justi-
fied Abraham, Jacob, Moses, David, and Solomon in having
"many wives and concubines." But the Prophet at the time
said nothing about the doctrine to his people, outside of one
or two of his most intimate associates, so violently did it
474 ONE HUNDRED YEARS OF MORMONISM
clash with modern notions respecting the domestic relations.
However, at Nauvoo, he was again commanded to teach ard
practice the principle. He appears to have hesitated, as well
he might ; whereupon an angel with drawn sword appeared
before him and told him that he should be destroyed unless
he did as he was commanded in the matter. From that time
on till his martyrdom, we find him teaching the principle to
his friends — those whom he thought he could trust. And not
only did he teach it, but he practiced it, marrying several
women according to the celestial order, and counseling his
brethren to do the same. Some time in July, 1843, a part of
the revelation was written and read to the high council by
Hyrum Smith, all of whom, except two or three, received it
as true doctrine. Among those whom the Prophet had sealed
to him for time and eternity were Eliza R. Snow, Sarah Ann
Whitney, Helen Mar Kimball, and Lucy Walker. A num-
ber of other leading brethren of the Church also entered
into the practice.
All this, of course, was not public at the time, for it
would have been thought by most of the Saints themselves
as grave immorality, and would probably have brought about
Joseph's immediate death. As it was, his martyrdom at Car-
thage was due in some measure to the antagonism which this
principle had roused among the apostates at Nauvoo. But
these facts are so well authenticated that no one at all ac-
quainted with the history of the Church can deny them, ex-
cept, indeed, those whose interest it is to hide the truth.
Those who wish to verify these facts can do so by reading
(Historical Record, pp. 219-234) the numerous affidavits by
several of the Prophet's wives and those also of the brethren
who were taught the doctrine by Joseph himself.
The substance of this revelation on marriage — "the new
and everlasting covenant" — is as follows. After instructing
Joseph "to prepare his heart to receive and obey this law, it
A FLY IN THE NATIONAL OINTMENT 475
goes on to say that "all covenants, contracts, bonds, obliga-
tions, oaths, vows, performances, connections, associations,
or expectations" that are not entered into and sealed "by the
Holy Spirit of promise" through him who has the authority
to do so, "are of no efficacy, virtue, or force, in and after the
resurrection from the dead." This is a law upon which is
predicated entrance to God's glory ; and "all those who have
this law revealed unto them must obey the same," otherwise
they are damned. "Whatsoever things remain are by me,"
said the Lord, "and whatsoever things are not by me, shall be
shaken and destroyed." This applied to marriage means that
"if a man marry a wife in the world," by any authority other
than God's, "the covenant and marriage are not of force
when they are dead." And in the other world the parties
thereto shall be as the angels, ministers to those worthy of a
higher degree of glory, but who did not obey the law by
which they might be "enlarged." If, on the contrary, a man
marry a wife according to this "new and everlasting cove-
nant," the parties thereto, unless they shed innocent blood,
"shall pass by the angels, and the Gods, which are set there,
to their exaltation and glory in all things, as hath been sealed
upon their heads, which glory shall be a fullness and a con-
tinuation of the seeds for ever and ever."
The revelation then goes on to speak of the promise given
unto Abraham according to which his seed was to become as
numerous as the sands on the sea shore ; part of which was
fulfilled in Sarah's giving Hagar to the Patriarch. Abra-
ham received concubines, who bore him children, "and it was
accounted unto him for righteousness, because they were
given unto him, and he abode in my law." So with the other
men of God "from the creation until this time," "in nothing
did they sin, save in those things which they received not of
me." Then follow the laws regulating adultery. "If any
man espouse a virgin," is the passage authorizing plural
476 ONE HUNDRED YEARS OF MORMONISM
marriage in this dispensation, "and desire to espouse another,
and the first give her consent; and if he espouse the second,
and they are virgins, and have vowed to no other man, then
he is justified ; he cannot commit adultery, for they are given
unto him ; and if he have ten virgins given unto him by this
law, he is justified."
Two or three words of comment on this revelation are
necessary by way of correcting some wrong notions that
prevail respecting the doctrines it teaches.
In the first place, the principle of plural marriage is not
the only, in fact not the main, one advanced here. It is com-
paratively incidental, if we may so speak. On the contrary,
the principal topic is the eternity of the marriage covenant
when "entered into, and sealed by the Holy Spirit of prom-
ise." The common idea entertained by the whole Christian
world is, that marriage is something pertaining only to this
world of sin — that it is, in fact, a kind of temporary arrange-
ment in human society, to be no longer known or recognized
after death. Hence, this new law of "Mormonism" is some-
what revolutionary aside from the view taken of plurality of
wives. The relation of the sexes is sacred, next to life
itself, and will never be regarded as a low, temporary, hu-
man make-shift, when the ties are formed by the authority
of the priesthood.
In the next place, it is by reason of this revelation, and not
because the practice was legalized by the Lord in ancient
times, that the "Mormons" have entered into this order of
marriage — the plurality of wives. It is true that the Saints
have frequently referred to the Old Testament as sanction-
ing this doctrine, but they have done so merely to show that,
since God approved the practice anciently, it cannot be wrong
now, notwithstanding the ideas to the contrary that prevail
today in civilized, "Christian" nations.
Thirdly, this law of plural marriage is not obligatory upon
A FLY IN THE NATIONAL OINTMENT 477
the members of the Church generally, much less it is synon-
ymous with "Mormonism" itself, as most people seem to
think. On the contrary, it commands only one person to
obey it — Joseph Smith ; others must do so when it is "re-
vealed" to them. Nevertheless, the law authorized the gen-
eral practice of this form of marriage, under the regulations
prescribed. This much it is necessary to say, in view of
the misinterpretations put upon this revelation by anti-"Mor-
mons."
"Mormon" Plurality of Wives.
To most people the word "polygamy" — which for this rea-
son, the Saints disclaim as a designation of their marriage
system — is synonymous with unbridled lust, licentiousness,
sensuality. It conjures up in their minds all the evils of the
oriental harem — something that destroys the romance of
love, that strikes at the sanctity of the home, that degrades
man and woman to the level of the beasts ; and so on to the
end of the vocabulary of crime and degeneration and moral
decay. This conception, the world, hearing the term used in
connection with "Mormonism," have, perhaps naturally and
innocently enough, loaded upon this religion ; and they have
been encouraged in their misapprehension by cunning priests
and political demagogues, who have had a private motive to
serve by falsehood and deceit, or who, to view the matter
more charitably, have possessed a surplus of fanatical energy
which they have woefully misdirected. The unfortunate re-
sult has been a general ignorance concerning both the prac-
tice and the motives of the "Mormon" people in this respect.
Magazine articles, books, and cartoons, reeking with such
impurity and filth as would subject the authors and pub-
lishers to speedy punishment under the laws regulating
printed matter if they were to appear in any other cause,
have been distributed throughout Europe and the United
478 ONE HUNDRED YEARS OF MORMONISM
States as accurate representations of "Mormon" polygamy —
the manner of selecting wives, the domestic relations, and
the rest. Most of these are too shocking to be more than al-
luded to in any work having the remotest claims to decency.
Such, however, is not the "Mormon" idea of plural mar-
riage. It is true that much could be pointed out in the prac-
tice of this principle, which is repulsive to a cultivated taste
and refinement — repulsive to the natural feelings of the
heart. Some men have, no doubt, obeyed this law with no
higher object than self-gratification; and their domestic re-
lations have been correspondingly violative of the general
laws that should control the holy sacrament of marriage.
This much any "Mormon" will admit. But what the Saints
have always objected to is the practice of holding up this
phase of "polygamy," which none would more quickly and
thoroughly condemn than the "Mormons" themselves, as the
legitimate fruits of plural marriage in Utah, and of deliber-
ately suppressing the other and approved side. This on its
face is dishonest, and yet it is repeatedly done to this day.
On this principle, all the broken vows, the wife-beating, the
desertions, and the general infelicities of monogamy might
be pointed to as the proper fruitage of marriage with a
single wife. But this, as everyone must concede, would be
unjust. The fact is, that unhappiness in the marital rela-
tions is the result of the individual temper and passions of
the men and women who enter married life, not of the prin-
ciple of marriage, monogamic or polygamic. Principles, like
men, must be judged by their highest possibilities. And
viewed in this light plural marriage among the Saints will
bear investigation.
It cannot be shown that "polygamy" originated in a low
impulse. On the contrary, an examination of the facts con-
nected with its introduction reveals the purest and highest
motive, connected with no small degree of courage and hero-
A FLY IN THE NATIONAL OINTMENT 479
ism. We have already seen that the Prophet kept the secret
locked in his bosom for more than ten years. He clearly
foresaw the result of his revelation upon the strong and fixed
prejudices of the age, and delayed it as long as he could
without danger to his prophetic claims. And when he did
make it known, all who had not been specially prepared for
its reception by the Holy Spirit, were shocked inexpressibly
by his words. This is true of both men and women, and
shows that the class of people whom he had collected to-
gether had no such loose ideas of morality as their enemies
have charged them with holding. The majority of them
were strong, independent spirits, who must be convinced both
in mind and heart that a doctrine was true, before they
would accept it, and who after they did receive it would re-
fuse to relinquish it no matter at what cost to themselves.
Of the conduct of two or three of those who were ap-
proached on the subject by Joseph, we have a record. Ben-
jamin F. Johnson says that he was greatly shocked when
the Prophet disclosed the matter to him during a private
walk. "I sincerely believed him," he says, "to be a Prophet
of God, and I loved him as such, and also for the many
evidences of his kindness to me ; yet such was the force of
my education, and the scorn that I felt towards anything
unvirtuous, that under the first impulse of my feelings, I
looked him calmly, but firmly in the face and told him that
I had always believed him to be a good man and wished to
believe it still and would try to, and that I would take for
him a message to my sister [Joseph had asked for her hand
in marriage], and if the doctrine was true, all would be well,
but if I should afterwards learn that it was offered to insult
or prostitute my sister, I would take his life." He was con-
vinced afterwards, by a divine manifestation, that the prin-
ciple was true.
Apostle John Taylor says with regard to the time wh.cn the
480 ONE HUNDRED YEARS OF MORMONISM
matter was laid before the Twelve: "I had always enter-
tained strict ideas of virtue, and I felt as a married man that
this was to me, outside of this principle, an appalling thing
to do. The idea of going and asking a young lady to be mar-
ried to me when I had already a wife ! It was a thing calcu-
lated to stir up feelings from the innermost depths of the
human soul. Nothing but a knowledge of God, and the rev-
elations of God, and the truth of them, could have induced
me to embrace such a principle as this." And he and the rest
of the apostles put off the "evil day" as long as they could.
Heber C. Kimball was requested three times by the Proph-
et "to go and take a certain woman as his wife," but he did
not obey till he was commanded to do so in the name of the
Lord. "My father realized the situation fully," says his
daughter Helen Mar, "and the love and reverence he bore for
the Prophet were so great that he would sooner have laid
down his life than have betrayed him. This was one of the
greatest tests of his faith he had ever experienced ....
He became sick in body, but his mental wretchedness was
too great to allow of his retiring, and he would walk the
floor till nearly morning and sometimes the agony of his
mind was so terrible that he would wring his hands and
weep like a child, and beseech the Lord to be merciful."
No ; there is nothing more groundless than the supposition
that this doctrine of plural marriage originated in a low mo-
tive. With the great majority of those who embraced this
doctrine, it was a sacred religious obligation, which, though
it would inevitably bring down upon them the wrath and
opposition of the world, must be sacredly observed.
And this motive resulted in a practice as far removed
from the conceptions of the average non-" Mormon" as the
poles are asunder. The consent of the first wife was sought,
and in most cases obtained, before the second ceremony was
performed. Indeed, many instances might be pointed out
A FLY IN THE NATIONAL OINTMENT 481
where the first wife made all the necessary preliminary ar-
rangements with the woman whom she wished to become her
co -helpmate. In some cases, the wives occupied different
houses, and the husband's time would be divided equally be-
tween the two homes ; in others, they would live in the same
house. Theoretically the wives were equal ; no social stigma
was attached to the plural wife or her children ; she mingled
as freely as the first in society, and no distinction was made
between their children. Lorenzo Snow, at Nauvoo, married
four wives with the understanding that they were all equal,
and that he might acknowledge any one of them publicly
should circumstances enable him to do so. That there arose
jealousies and misunderstandings in some polygamic families
is very likely true, but the good Latter-day Saint sought
most earnestly and prayerfully to do right in the matter. But
the average "polygamous" family in general was as free from
jars and disquieting troubles as the average monogamic fam-
ily, and had as much genuine happiness within its precincts.
The cost of living, of course, was increased proportionately
to the number of wives ; but, generally speaking, no one em-
braced this principle without knowing beforehand that he
could afford it. At most only three or four per cent of the
male membership of the Church ever embraced this order at
any time. But some of these had more than two wives. This
matter of increased expense attached to having more than
one family at a time, also speaks forcibly against the state-
ment that sensualism was the inspiring motive of the system.
How perfectly insane would be this method of marriage on
the hypothesis that "Mormon" polygamists were licentious.
Immorality would have sought an easier method to gratifv
its appetite — that, namely, followed by the world in general.
Legal Enactments.
Nevertheless, "polygamy," as we shall frequently have occa
482 ONE HUNDRED YEARS OF MORMON ISM
sion to note, was to be made the pretext* for a long and bit-
ter fight against the adherents of the "Mormon" faith. For
many years — from the time in fact, of its first public an-
nouncement in 1852 to the present — a secret clique of un-
scrupulous anti-"Mormons" in Utah, by the most infamous
methods were to play upon the religious and political preju-
dices of the Nation, till Congress was induced to pass law
after law for the purpose of bringing this doctrine of plural
marriage to an end, if not to accomplish the destruction of
the "Mormon" Church.
The first of these was the law of 1862. It provided that
"every person having a husband or wife living, who shall
marry any other person, whether married or single, in a Ter-
ritory of the United States, or other place over which the
United States have exclusive jurisdiction, shall ... be
adjudged guilty of bigamy, and, upon conviction thereof,
shall be punished by a fine not exceeding five hundred dol-
lars, and by imprisonment for a term not exceeding five
years." Another section disincorporated the Church of Jesus
Christ of Latter-day Saints and made it unlawful for any
"association for religious or charitable purposes to acquire
or hold real estate" to the extent of more than fifty thousand
dollars. But the law remained a dead letter on the national
statute books for twenty years. President Young was ar-
rested in the following year, but not convicted, for lack of
evidence. It is curious, but somewhat edifying, to note that
while the provisions for disincorporating the Church was un-
der discussion, one United States senator objected to reduc-
ing the amount of property that a charitable or religious or-
ganization might hold from one hundred thousand dollars to
*I let this word stand. "Mormonism" was violently opposed
before "polygamy" was ever taught. It is opposed now that the
practice has been abandoned. Pretext for opposition to the
Church will never be lacking by "Mormonism's" enemies.
A FLY IN THE NATIONAL OINTMENT 483
fifty thousand dollars, until it could be ascertained whether
this would affect the interests of the Catholic Missions in
California ! And, singularly enough, its passage was post-
poned till he could satisfy himself on the point.
It should be stated here that the Saints always regarded
this law as unconstitutional ; and many of the leading breth-
ren were anxious to have it tested, believing that the courts
would so decide. Accordingly, in 1875, a test case was fur-
nished in the person of Elder George Reynolds, who was
then a young man of thirty-two years. Having married his
second wife in 1874, his case came, clearly enough, under
the law. The trial, at which he supplied all the evidence
necessary for his conviction, resulted in his being sentenced
to a fine of five hundred dollars, and imprisonment for two
years at hard labor. In November, 1879, the Supreme Court
of the United States reaffirmed the decisions of the inferior
courts, thus declaring the law of 1862 constitutional.
In the Congressional session of 1869-70, an anti-"polyg-
amy" bill was introduced into the national legislature, which,
though it never became law, created a great sensation in
Utah, by reason of its outrageous provisions. One section,
for instance, gave the Governor the sole power to appoint all
the officers of the Territory; another abolished trial by jury
in certain cases; and a third demanded that the President of
the Church make detailed reports to the Governor, of all the
Church receipts and disbursements. It should be said, how-
ever, that a number of modifications were made before it was
finally voted down. But the effect on the Saints was start-
ling, as it revealed to them, in part, the animus that ultimate-
ly secured laws only a degree less harsh than this proposed
measure. "In reading this bill," said the editor of the Des-
eret News — George O. Cannon — "indignation overmasters
every other feeling. We examine our skins, they are white.
We look at the people around us, their lineaments proclaim
484 ONE HUNDRED YEARS OF MORMONJSM
their Anglo-Saxon descent. We listen to their ypeech — it is
the language of freedom, the language in which Shake-
speare, Milton, and Thomas Jefferson wrote — the language
in which Patrick Henry, Adams, Lee, and a host of other
patriots clothed their immortal ideas. We look at our moun-
tains ; though their summits are covered with eternal snow,
they are not Siberia. The valleys they encircle are the
abodes of a free people — American citizens, many of whose
fathers fought and died for liberty, and taught their sons its
accents — not serfs whose lives and fortunes are at the dis-
posal of an autocrat." But fortunately the bill did not be-
come a law.
One other measure we shall merely refer to in this place
— the Edmonds-Tucker Act — which we shall consider in de-
tail in another chapter. The Edmonds bill became a law in
1882, which, though immeasurably harsh, was reinforced,
in 1887, by a more exacting act, the Edmonds-Tucker law.
But the Saints, viewing these as violative of the fundamen-
tal provisions of the national Constitution respecting the
freedom of conscience, suffered heroically till 1890, when
their own action turned the tide of their afflictions.
In the last named year President Wilford Woodruff is-
sued his so-called "Manifesto," which was sustained by the
whole body of Latter-day Saints. After denying certain
charges to the effect that plural marriages were still being
solemnized by the Church, the Declaration went on to say
that "inasmuch as laws have been enacted by Congress for-
bidding plural marriages, which laws have been pronounced
constitutional by the court of the last resort, I [Wilford
Woodruff] hereby declare my intention to submit to those
laws, and to use my influence with the members of the
Church over which I preside to do likewise." This brought
"polygamy" to an end among the "Mormons," so far as the
formation of new ties in plural marriage was concerned.
CHAPTER IV
A LONG WAIT FOR THE CROWN
The first form of government in Utah was what may be
termed the theocratic, followed by the short-lived provisional
State of Deseret, which was succeeded by the Territory,
which, in turn, finally gave way to Statehood. This last
honor was denied Utah on account of her peculiar religion,
or, more specifically, the unusual domestic relations of her
people.
The State of Deseret.
From July 24th, 1847, to March, 1849, the people were
under ecclesiastical control. The entire population of Salt
Lake Valley and of other places where settlements had been
made, was "Mormon," with the exception of a very few
persons who had come with relatives belonging to the
Church. Moreover, the first work of the people, as we have
seen, was to wrest a subsistence from the soil. Besides,
everyone was looked after as well as, if not better than, he
could have been under a civil government ; and since the
prevailing ecclesiastical control was obnoxious to no one,
there was no immediate call for a change. If any difficulty
arose, it was settled in the bishop's court, the high council,
or by the First Presidency. No distinction appears to have
been drawn between the spiritual and the temporal juris-
diction of these authorities.
When the gold fields of California increased the pro-
portion of Gentiles, though this was more or less temporary,
it was found desirable to segregate the civil from the re-
ligious. Accordingly, on the 8th of March, 1849, a conven-
486 ONE HUNDRED YEARS OF MORMONISM
tion was held, at which a constitution for the proposed State
of Deseret was formed. The customary division of govern-
mental powers into legislative, executive, and judicial, was
followed. The seat of the new government was to be Salt
Lake City. There were to be two houses of the legislature,
a senate and a house of representatives, with an annual ses-
sion on the first Monday in December. There were to be a
governor, a lieutenant-governor, a secretary of state an au-
ditor, and a treasurer. The first two were to be elected for
four years, the second officer to be the ex-ofUcio president of
the senate. The judicial powers were to be vested in a su-
preme court with such other inferior tribunals as might be
established by the legislature.
On the 12th of this month the following ticket was elected
under the new Provisional Government of the State of
Deseret : Governor, Brigham Young ; secretary, Willard
Richards ; treasurer, Newel K. Whitney ; chief justice, He-
ber C. Kimball ; associate justices, John Taylor and Newel
K. Whitney ; attorney general, Daniel H. Wells ; marshal,
Horace S. Eldredge ; assessor and collector, Albert Carring-
ton ; surveyor of highways, Joseph L. Heywood. The bish-
ops of the wards were chosen magistrates.
In July following a special session of the legislature was
called. Almon W. Babbit was chosen Delegate to Congress,
for it had been decided to petition the national legislature to
admit the new State into the Union. He carried with him to
Washington a memorial asking for admission, and also for
Congressional recognition of himself as delegate. But when
these matters were presented to the lawmakers at the Capi-
tal, they were unable to see them in the same light. A com-
mittee to which the memorial was referred reported that it
would be inexpedient to grant it, for the reason, among
others, that "the memoralist comes as the representative of a
State; but of a State not of the Union, and therefore not en-
A LONG WAIT iiiH THE CROWN 487
titled to a representation here; the admission of Mr. Babbit
would be a quasi recognition of the legal existence of the
State of Deseret ; and no act should be done by this house
which, even by implication, may give force and vitality to a
political organization extra-constitutional, and independent
of the laws of the United States." But seeing the need of
some form of government for the "Mormons," the Wash-
ington authorities began considering the advisability of a
territorial organization, which was soon effected.
A Territorial Blight.
In September, 1850, after several months' delay, the Senate
passed a bill providing for the organization of the Territory
of Utah. The new officials were: Governor, Brigham
Young; secretary, B. D. Harris, of Vermont; chief justice,
Lemuel G. Brandebury, of Pennsylvania; associate justices,
Perry C. Brocchus, of Alabama, and Zerubbabel Snow ; at-
torney, Seth M. Blair ; and marshal, Joseph L. Heywood.
Of these — besides the Governor — Blair, Heywood, and
Snow were "Mormons." News of the creation of the new
government did not reach Deseret till January, 1851. In
April of that year the change went into effect. The popu-
lation of the territory was ascertained as eleven thousand
three hundred fifty-four. In August, Dr. John M. Bern-
hisel, a man of good education and general culture, was
elected Delegate to Congress.
Some time in July, of this year, the Federal officials
came ; and here began the friction between "Mormons" and
•Gentiles in Utah, which was to continue for many years.
They were well received by the people, a ball and supper
being given in honor of Justice Brandebury and Secretary
Harris, who were the first to arrive. The latter brought
with him forty-four thousand dollars to defray the expenses
of the legislature and to erect a public building. "Had they
488 ONE HUNDRED YEARS OF MORMONISM
been men of ability and discretion," remarks Bancroft in his
History of Utah, "content to discharge this duty without
interfering with the social and religious peculiarities of the
people, all would have been well ; but such was not their
character or policy. Judge Brocchus especially was a vain
and ambitious man, full of self-importance, fond of intrigue,
corrupt, revengeful, hypocritical."
Soon, however, Brocchus announced his determination to
return to the East. The probable cause of his discontent was
that Dr. Bernhisel has obtained the plum — the Congressional
office — which he coveted for himself. The others, too, in-
fluenced by the Judge, became dissatisfied. They could not
live, they hinted, on such a small salary as they were receiv-
ing. A petition, numerously signed and including Brigham
Young's name, was forthwith hastened to Washington ask-
ing that the salaries of these men be increased. Still they
were disgruntled, especially Brocchus. Before leaving, he
secured the privilege of addressing the "Mormons" at a gen-
eral conference, on a matter pertaining to the Washington
Monument Fund. "It is a religious meeting," said Presi-
dent Young, "I suppose you are aware : but I wish well to
your cause." At the conference, which was that year held in
September, Judge Brocchus was "respectfully and honorably
introduced," as he himself confessed, by President Young.
He touched a variety of topics — sorrow for the past "Mor-
mon" calamities ; his own virtues and high qualifications for
office ; Revolutionary and other heroes, among whom he in-
cluded Zachary Taylor, deceased, whom President Young,
he complained, had announced to be now an inhabitant of
Tophet; the disqualifications of Governor Young for his
office ; the need of party division in Utah ; and many others.
The patience of his audience giving out toward the end, he
fell to berating them. "The Mormons were disloyal" —
which remark was met by hisses from the female part of his
A LONG WAIT HJR THE CROWN 489
congregation. "This reminds me," he said, addressing the
ladies, "that I have a commission from the Washington
Monument Association to ask of you a block of marble as
the test of your loyalty to the government of the United
States. But in order for you to do it acceptably, you must
become virtuous, and teach your daughters to become virtu-
ous, or your offering had better remain in the bosom of your
native mountains."
"A spontaneous outburst of public indignation" was the
result, and the speaker was unable to make himself heard.
The people, rising, cried for President Young, who there-
upon took the stand, and made a reply in his characteristic,
straightforward manner. But for the man's office, he said,
he would not consider him worth answering. "You stand
there now," he went on, "white and shaking, at the hornet's
nest you have stirred up — you are a coward, and that is why
you have cause to praise men that are not and why you
praise Zachary Taylor." He repeated his assertion that
Taylor was in Hades, whereupon Brocchus jumped up pro-
testing angrily. But Heber C. Kimball, touching him lightly
on the shoulder, told him he need have no doubt about it, as
he would see when he got there ! "You talk of things you
have on hearsay," Brigham went on. "I'll talk of hearsay
then — the hearsay that you are discontented, and will go
home, because we cannot make it worth your while to stay.
What it would satisfy you to get out of us, I think it would
be hard to tell; but I am sure it is more than you'll get. Go
home to mammy, straightway, and the sooner the better."
After this, Brocchus was given an opportunity to apolo-
gize, but he declared that he said what he intended to say,
though he "designed to offer no insult" to his audience ! His
speech, he said, "in all its parts, was the result of deliberation
and care — not proceeding from a heated imagination, or a
maddened impulse, as seems to have been the general im-
490 ONE HUNDRED YEARS OF MORMONISM
pression." But he did not apologize because of the admitted
impossibility of smoothing matters over ; though he subse-
quently asked the Governor to do so for him. Not long
afterwards, he and his discontented colleagues left for Wash-
ington, Harris taking the forty-four thousand dollars with
him. For a long time afterwards these men were called "the
runaways," the ''Mormon" poetess embalming their memory
in the following stanza:
"Though Brocchus, Day and Brandebury,
And Harris, too, the Secretary,
Have gone — they went ! But when they left us,
They only of themselves bereft us."
Their tale of woe, however, received no sympathy at
Washington, though they won the popular applause. Dan-
iel Webster, the Secretary of State, ordered them back to
their posts ; but the chagrin and humiliation involved in
doing so would be greater than they could bear ; and so they
resigned. Brandebury was succeeded by Lazarus H. Reed,
of New York; Brocchus, by Leonidas Shaver; and Harris,
by Benjamin G. Ferris. When the full story of the "run-
aways" became known generally, which it did in a pamphlet
over the signature of Jedediah M. Grant, they were over-
whelmed by public ridicule for the part they had played.
The new officers arrived in the summer and autumn of
1853. Like their predecessors, they were well received.
Judge Reed, in a letter written shortly after his arrival, gave
his impressions of the Governor. "He has taken pains to
make my residence here agreeable," he said, among other
things. "The Governor, in manner and conversation, is a
polished gentlemen, very neat and tasty in dress, easy and
pleasant in conversation, and I think, a man of decided talent
and strong intellectual qualities. He is a very excellent
speaker : his gesture uncommonly graceful, articulation dis-
tinct, and speech pleasant. I have made up my mind that no
A LONG WAIT FOR THE CROWN 491
man has been more grossly misrepresented than Governor
Young, and that he is a man who will reciprocate kindness
and good intentions as heartily and as freely as any one, but
if abused, or crowded hard, I think he may be found ex-
ceedingly hard to handle." Judge Shaver was similarly im-
pressed. But Secretary Ferris, after six months' residence
here, concluded that he had had enough of the "Mormons"
and abruptly left the Territory. Both he and his wife after-
wards wrote books against the Saints.
In 1854 Governor Young's term of office expired, and
through the influence of Colonel E. J. Steptoe he was re-
appointed. The following year saw the deaths of Judges
Reed and Shaver, the former passing away at his home in
New York, the latter in Salt Lake, having been found dead
in his chamber on the morning of June 29th. Both of these
men were respected and loved by the "Mormon" people, and
their demise was sincerely regretted. Judge Kinney suc-
ceeded to Reed's office and Judge Drummond to that of
Shaver.
In 1862, Utah made another attempt to get into the
Union. A convention was held at Salt Lake City, and Wil-
liam H. Hooper and George O. Cannon were sent to Wash-
ington. But both houses of the national legislature were
controlled by a party that had pledged itself to extirpate the
"twin relics of barbarism" — slavery and polygamy; hence
the "Mormons" were answered by a law against their pecu-
liar marriage system. In January, 1867, another attempt to
obtain Statehood was made, but with no better success.
And so we come to the year 1870 in Utah affairs. Mean-
time, a great many changes had occurred. Thousands of
Saints had come here from England, Scotland, Ireland, and
Wales, Denmark, Sweden, Norway, and other European
countries. The various States of the Union also had sent out
their quota. A telegraph line and a railway — the Union Pa-
492 ONE HUNDRED YEARS OF MORMONISM
cific — had been established between here and the East.
Some of the great mines of the Territory had begun to put
forth their mineral wealth. And many Gentiles had taken
up their abode among the "Mormons" mainly for commercial
reasons. Thus the Territory was growing constantly in im-
portance and population, and would have secured Statehood
but for incidents which we have now to relate.
The year 1870 gave rise to what was called the Liberal
Party of Utah. Ostensibly it was a political organization,
but in reality it transcended these bounds, and assumed to
regulate the affairs of the Church. Hitherto, there had been
no party lines, unless the solid phalanx of the "Mormons"
might have been called a party — the "People's Party" —
which was the case as soon as the "Liberals" came into ex-
istence as an organization. But from that time on Utah was
to have such party battles as had never been known in any
other State.
Its origin was peculiar. Judge Brocchus, it will be remem-
bered, advised the Saints to divide on party lines, for rea-
sons which any one might have easily seen. No doubt the
few Gentiles and disgruntled "Mormons" then in the Ter-
ritory heartily wished this gratuitous counsel adopted. But
there were not yet enough to make a respectable following.
General Conner, who, in 1862, had been sent here with
troops from California and Nevada to overawe the "Mor-
mons" from their station at Camp Douglas, lent such en-
couragement to the idea as to merit the unenviable reputa-
tion of being the "Father of the Liberal Party." Later, some
frightful murders, including the Mountain Meadows mas-
sacre,* which, like everything else that was disagreeable,
*This wretched affair is not discussed here, because, strictly
speaking, it is not a part of "Mormon" history. The reader who
wishes a full account of the Mountain Meadows Massacre, should
read the pamphlet under this title by Chas. W. Penrose, which
may be obtained at the Deseret S. S. Union Book Store, Salt
Lake City.
A LONG WAIT FOR THE CROWN 493
were laid at the door of the Church, was made a pretext to
solidify the elements of discontent. Then came a policy of
the "Mormon" authorities, the creation and encouragement
of co-operative mercantile institutions, which threatened to
take much of the trade out of the hands of Gentile mer-
chants. But the direct occasion for the organization of the
party was the Godbeite movement. Towards the latter part
of 1869, a group of really talented men — including Wm. S.
Godbe, T. B. H. Stenhouse, Edward Tullidge, Henry W.
Lawrence, E. L. T. Harrison, and a few others of less
prominence — "outgrew Mormonism," and so left the Church.
They had supposed from the respect which they formerly
commanded that their disaffection would create a rupture in
the Church, which opinion the Gentiles also entertained, both
here and elsewhere. And on the strength of this unfounded
conjecture the "Liberal" Party was formed. But their hopes
of a following proved delusive ; few of the Saints paid much
attention either to the apostasy of these men, or to their sub-
sequent opposition.
If the origin of this party was remarkable, its composi-
tion was, and has been, much more so. Speaking in general
of the "Liberal" Party in Utah, its membership has been
made up entirely of Gentiles and apostates from the "Mor-
mon" Church. It has been, in other words, an anti-"Mor-
mon" organization, ostensibly and really. And a motley ag-
gregation of "regulators" and "reformers" it has been!
There were those who from the beginning of their Utah
career were bitter, unprincipled, and unrelenting in their op-
position to anything "Mormon," good as well as bad ; whose
sole purpose was to overthrow "Mormonism," to pull it up
root and branch. Then there were men in the party who
saw nothing objectionable in "Mormonism" except polyg-
amy, who thought it best not to interfere with other people's
affairs, domestic, religious, or political, who, therefore, en-
tertained the friendliest feelings for the Saints and respect
494 ONE HUNDRED YEARS OF MORMONISM
for their religion, but who were whipped into line by that
cat o' nine tails — the word "Jack Mormon," a term used
chiefly to designate the class of people who are neither
"Mormons" nor anti-"Mormons." And between these two
degrees there was an almost infinite variety, from the man
whose affections had been slighted by a "Mormon" girl, to
the one who sincerely wished "the whole tribe" of Saints in
Hades. It may be added that there were almost as many
aims in the party as there were distinct individuals. Some
objected only to plural marriage. Those perhaps were
mostly sincere. Others found fault with the obedience of the
"Mormon" people to the priesthood ; in other words, their
unity in all things, temporal and spiritual. But these persons
did not object to unity in general, only to unity in the "Mor-
mons." Others still, as stated, would annihilate everything
that bore the name "Mormon," good and bad alike. These
were usually preachers or those excessively sanctimonious.
Strangest of all, however, have been the methods of this
"Liberal" Party to attain these numerous ends. For many
years it took the form of a conspiracy, and its movements
were in perfect harmony with its character. Its organ was
the Tribune which, everyone knows, has at times fairly
seethed with falsehood and indecency. Then, too, the local
agency of the Associated Press has always been in its hands.
In addition to this, some of the Governors of the Territory
and most of the Federal officials were members of the league
against Utah. With all this power in their hands and the
word "polygamy" constantly on their lips as the war-cry, it
can easily be seen what harm the Party might do, and did do,
to Utah and her people. And this power was wielded in the
most conscienceless manner. Despatches, letters, private and
public, magazine articles, and books were sent East to create
the impression that "polygamy" and "Mormonsim" were
synonymous terms, that the life and property of Gentiles
were unsafe in Utah, that there was no resoect for law and
A LONG WAIT FOR THE CROWN 495
order in the Territory, except among the Gentiles, and that
there were constant uprisings among the "Mormons" against
the government of the United States. If any crime was
committed, such, for instance, as the murder of a non-" Mor-
mon," it was charged to the Church. Governor Eli H. Mur-
ray twice deceived President Cleveland in his representa-
tions that United States troops were needed here to quell
rebellions. To this and other similar things is due his re-
moval from office.
And this was by no means the climax. Individual cases
were cited by these instruments of defamation where mur-
derous sentiments were alleged to have been expressed
against non-"Mormons" by prominent Church officials,
which it is needless to say, were pure fabrications ; as, for
example, the infamous "Red Hot Address" by "Bishop
West" of Juab. Notwithstanding there was no bishop of
this name then in the Church, that there was no such ser-
mon delivered on that or any other day, and that no meeting
at all was held in Juab on the day named, still it was widely
circulated and believed in the East, and was the immediate
cause of the murder of four Latter-day Saints, including
two Utah missionaries, in Tennessee.* This Party has al-
ways posed as a reforming agency in Utah (God save the
mark!). Here are some ways of attaining this end, sug-
gested by the acknowledged organ of slander, in its issue of
March 6th, 1881 : "I believe that billiard halls, saloons and
houses of ill-fame are more powerful agencies here in Utah
than churches and schools," wrote a "correspondent." "I
rejoice when I see the young Mormon hoodlums playing
billiards, getting drunk, running with bad women — anything
to break the shackles they were born in, and that every so-
called religious or virtuous influence only makes the
*For a full account of this tragedy, see John Nicholson's
pamphlet, "The Tennessee Massacre." Deseret S. S. Union
Book Store, Salt Lake City.
496 ONE HUNDRED YEARS OF jJORMONISM
stronger." And the editorial comment on the above was :
"Freedom is the first requisite of manhood, and if it can be
won without excesses so much the better. If it can't, never
mind the excesses, win freedom." Such were the principles
and the methods of the "Liberal" Party in Utah.
And what strange anomalies it gave rise to! Here, for
instance, were men who had no scruples about patronizing
houses of ill-fame posing as reformers of "Mormon" youth;
a Judge Drummond with a wife in the East and a harlot in
the West, professing to be greatly shocked at plural mar-
riage. Here we find men who use the most shameful meth-
ods to whip into line every Gentile in the Territory so as to
create a solid front to the "Mormons," perfectly "horrified"
at what they termed the tyranny of the priesthood. Here
we find pious preachers and over-righteous missionaries pro-
fessing to be followers of the meek and lowly Nazarene,
engaging in the most malicious misrepresentation of their
neighbors in order to create a larger purse for their "sacred
enterprise." Anon we shall see them holding up their hands
in holy horror at what they called "meddling in politics on
the part of the Mormon Church," and then turning round to
unite their influence with that of their friends in the East
to overawe Congress in the matter of unseating a Represen-
tative and a Senator, regularly elected and legally qualified
for the positions. The fact of the matter, therefore, is. that
cohabiting with more than one woman, the Church influenc-
ing the State, unity and solidarity, and other kindred things
are atrocious if found among the "Mormons," but to be
condoned if found among non-"Mormons."
This language we would not apply to all those who be-
longed to this anti-"Mormon" party. Many of its members
were honest, virtuous, and, in general, upright. But they
were certainly at fault in not protesting vigorously against
the base and criminal methods resorted to by their society in
order to reach the end sought, instead of sanctioning bv
A LONG WAIT FOR THE CROWN 497
their passivity every measure, however cruel, unjust, and
wicked, brought forward by those to whom slander and
vituperation and immorality were meat and drink.
Statehood.
Nothing indicates more clearly the insincerity of the "Lib-
eral" leaders in their fight against polygamy than their con-
duct on at least two occasions. In 1872 a convention was
held at Salt Lake City for the purpose of again petitioning
Congress for Statehood. Colonel Thomas Fitch, a friend to
the "Mormons" but an enemy to their marriage system,
earnestly urged the Saints to surrender this peculiar rite.
But Judge Hayden, a "Liberal," begged the "Mormons" not
to listen "with greedy ears to the sweet cadence of the
pleader's voice, wooing them from Charybdis to be
wrecked on the treacherous Scylla." He entertained too
much respect for them, he said, and so did the Christian
world, to believe that they would make so great a sacrifice
unless "new lights" conscientiously guided them. "Your
very steadfastness to your faith," he cried, "amid the trying
difficulties which encompass you like the 'still small voice'
found a lodgment in thousands of hearts all over the world.
What will history write? What will the world say of a
convention composed almost entirely of Latter-day Saints,
among whom are six apostles and twenty bishops, ready and
willing to sacrifice one of their divine ordinances for the
sake of State government?" We will not undertake pos-
itively to affirm that Judge Hayden advised the Saints not
to abandon plural marriage because he thought them insin-
cere, but the whole situation, we must confess, points to the
contrary opinion ; he feared that they would yield this prin-
ciple, thus taking away from the anti-"Mormons" every pre-
text for opposition.
Again, in 1887, the People's Party proposed to form a
constitution by which union of Church and State shoulr1 not
498 ONE HUNDRED YEARS OF MORMONISM
be allowed, and polygamy and bigamy should "be forbidden
and declared a misdemeanor." A Convention was held, but
the "Liberal" Party would not participate. Why? Judge
Carleton said that it was because "they feared the Mormons
were sincere, and might succeed in warding off further anti-
' Mormon' legislation by abandoning polygamy."
Finally, however, after President Woodruff's Declara-
tion and its general adoption by the whole body of the
Church, the boon of Statehood was granted to the long-
suffering "Mormons." In March, 1895, a convention was
held at Salt Lake City at which a constitution was framed
in accordance with the Enabling Act. By this time there
had come comparative peace, and the People's Party and the
"Liberal" Party had dissolved, reappearing as the Demo-
cratic and the Republican party, though, of course, not on
the old lines, for those who had belonged to the People's
Party were found in both the new parties, and so with the
"Liberals." A clause in the Enabling Act providing "that
polygamous or plural marriages are forever prohibited," was
incorporated in the Constitution. Heber M. Wells, a Utah
boy, was the first Governor.
But "Mormon" tribulations were not yet at an end. The
cry of "insincerity" went up from a thousand anti-"Mor-
mon" throats, and charges, absolutely unfounded but never-
theless equally useful, were freely reiterated here and in the
East. In 1898, B. H. Roberts, a polygamist, was elected to
Congress by several thousand majority, but the national
House refused him admission. Subsequently — in 1904 —
Reed Smoot, one of the Twelve Apostles, was elected Sena-
tor by the State Legislature, and though he was admitted,
petition after petition, from all parts of the country went up
against him to the nation's capital, principally from the
women and the preachers. The case against Roberts was
clear; that is, he had more than one wife. But the "Mor-
mons" believe that the Constitution of the United States,
A LONG WAIT FOR THE CROWN 499
both in letter and spirit, was grossly violated in this instance.
It was different, however, in the Smoot affair. The Senator
is admitted even by his opponents to be married to only one
wife,* to have a model family, and to possess the rare jewel,
a spotless character. Still the women and the clergy profess
to believe that his influence on the other Senators will be
contaminating. The "argument" made against him,
strangely enough, was that he belonged to an organization
which holds that God may reveal his will to the Church, and
that as a legislator he might be influenced by this belief.
His recent testimony to the effect that his actions are per-
fectly free from outside control and that he has taken ne
oath inimical to the government and laws of the United
States, is regarded by anti-" Mormons" as of slight value,
since it is inconsistent with what they have always conceived
"Mormonism" to be. But the most anomalous condition
connected with this Smoot case is, that sectarian ministers,
who are so irrecoverably "shocked" at the "influence" of the
"Mormon" Church over some of its members who happen
to hold civil offices, have no scruples at all in holding over
the national Legislature their sledge-hammer of proscrip-
tion. Such, however, have always been the inconsistencies
and subterfuges of anti-"Mormons."
Ever since the election of Senator Smoot, religious par-
tisans, disappointed politicians, and self-righteous apostates
have continued the fight against the Church, through their
unscrupulous organ of vilification, the Salt Lake Tribune.
It is doubtful, however, whether the fight will cease when
the present "Mormon" Senator retires to private life, for
"the opposition of these men is inspired by the spirit of the
adversary of all righteousness."
*It is nevertheless true that the signatures to most of the peti-
tions sent to Washington against him were obtained on the false
representation made by ministers, that he was a polygamist.
CHAPTER V
THE DAYS OF THE UNDERGROUND
Having learned something of the sentiments entertained by
the "Mormon" people respecting the subject of plural mar-
riage, and having obtained an incite into the very "Liberal"
methods of warfare against this principle, we are prepared
now to enter into some of the details of this conflict while it
was at its highest point.
Roots and Rootlets.
In November, 1880, George Q. Cannon was elected Dele-
gate to Congress over Allen G. Campbell by a majority of
more than seventeen thousand votes. But Governor Murray,
the working-tool of the Utah conspirators, refused to give
him the certificate of election, on the grounds that Mr. Can-
non was not a citizen and that the votes cast for him were
illegal. The first reason was "a lie out of whole cloth," the
second, a pure and impudent assumption by the Governor
of powers which did not belong to him — of going behind
the returns. The certificate was accordingly given to Mr.
Campbell. After a prolonged fight at Washington the Dele-
gateship from Utah was declared vacant, and Mr. Cannon,
who had previously won out in similar contests, was refused
a seat for being a polygamist.
The ostensible aim of all this was to obtain the seat for
Mr. Campbell. But the primary, though "hidden," purpose
was to arouse through this means such a popular feeling in
the East as would result in legislation against polygamy.
Accordingly, the Anti-polygamy Society in Utah sent a pub-
ic letter to Mrs. Haves at the White House in which this
THE DAYS OF THE UNDERGROUND 501
practice was stigmatized as "a great crime," and "the lowest
form of indecency." And they called upon "the Christian
women of the United States" to join them in their efforts to
urge Congress to "arrest the further progress of this evil."
It was hoped that "every Christian minister of the gospel
would commend" this document "to the women of his con-
gregation."
Among the probable results of this instrument may be
named a recommendation of President Hayes in his message
to Congress for "more comprehensive and searching meth-
ods for preventing as well as punishing the crime ;" the issu-
ance of the ridiculous Evarts pamphlet to the representatives
of the United States in European countries to induce the
various governments there to suppress "Mormon" emigra-
tion to America, a thing which made the Secretary "the
laughing stock of statesmen and diplomats the world over ;"
and the murder, by an armed mob, in Georgia, of a young
Utah missionary — Joseph Standing. Meanwhile, the Ameri-
can press teemed with customary falsehoods about all phases
of "Mormon" character and life. A young reverend school-
teacher in the Sanpete Valley, yearning for celebrity, pub-
lished detailed accounts of how he used to occupy his pulpit
with the Word of God in one hand and a deadly weapon in
the other, ready to deal salvation or death to his audience
according to their demeanor. He had the "honesty," how-
ever, to deny the story when he returned to Utah, though
he afterwards reaffirmed it in an "apology" which he wrote
to an Eastern journal, making considerable additions thereto
along the old lines. The Boston Watchman cunningly
wrested the tabernacle memorial exercises over the mar-
tyred President — Garfield — into a "praying circle" for his
death. Every device was resorted to in order that "Mor-
monism" might be placed before the public in the wrong
light.
502 ONE HUNDRED YEARS OF MORMONISM
"In the Marriage Relation."
As a result of this anti-"Mormon" agitation, continued
through many years, Congress was induced to pass two
stringent measures against polygamy. The first of these was
knowns as the Edmonds Law, passed in March, 1882. It
provided for the punishment of polygamy and unlawful co-
habitation, the former by imprisonment for not more than
five years and a fine of not to exceed five hundred dollars,
the latter by a maximum penalty of six months' imprison-
ment and three hundred dollars. To insure conviction, it was
provided that any person who either practiced polygamy or
unlawful cohabitation or believed it "right for a man to have
more than one living and undivorced wife at the same time,"
might not serve on the jury to try such a case. Another
section declared that all polygamists were disqualified as
voters and ineligible to appointments. But even this act was
not rigorous enough to suit the anti-"Mormon" ring-leaders.
So, in March, 1887, the Edmonds-Tucker Bill was passed.
This law provided that the husband or wife might be com-
pelled to testify ; that attachments might be issued when it
was believed that a witness would fail to appear ; that the
Territorial law incorporating the Church of Jesus Christ of
Latter-day Saints be abolished ; and that a test oath be sub-
mitted to each voter.
The outrageous character of these laws was patent to at
least some of the national lawmakers, as is evident from
their denunciations of them on the floor of the Senate and
the House. Representative Bennett of North Carolina char-
acterized that part of the bill which "put the Mormon
Church in liquidation" as not only superfluous, but atrocious,
and unconstitutional. Senator Vest declared his determina-
tion to stand out against the public sentiment which required
the passage of this Edmonds-Tucker bill, whatever the con-
sequences might be to himself. "It is naked, simple, bold
THE DAYS OF THE UNDERGROUND 503
confiscation and nothing else," he said, referring to the
clause disincorporating the Church and providing means to
wind up its affairs. "The whole spirit of this test-oath legis-
lation," he added, "is wrong ; it is contrary to. the principles
and spirit of our republican institutions." Nevertheless both
measures became law, much to the distress of the Saints.
But these Acts were mildness itself compared with the
manner and spirit in which they were interpreted and car-
ried out in Utah. The Edmonds Law provided for a Board
of Commissioners appointed by the President, to regulate
matters pertaining to "the registration of voters, the conduct
of elections, the receiving or rejection of votes, and the can-
vassing and returning of the same, and the issuing of cer-
tificates or other evidence of election." The board was com-
posed of Alexander Ramsey, of Minnesota ; Algernon S.
Paddock, of Nebraska; George L. Godfrey, of Iowa; Am- \
brose B. Carlton, of Indiana ; and James R. Pettigrew, of '
Arkansas, who received their appointment in June and ar-
rived at Salt Lake City in August, 1882. One of their first
duties was to formulate a test-oath, which they did in a man-
ner satisfactory, no doubt, to the radical anti-" Mormons,"
but in a way that gave the keynote to the whole business of
interpreting these Congressional provisions ; for one clause
read, "And I do further solemnly swear (or affirm) that I
am not a bigamist nor a polygamist ; that I am not a violator
of the laws of the United States prohibiting bigamy or po-
lygamy; that I do not live or cohabit with more than one
woman in the marriage relation." It was this clause I have
put in italics, which was not, however, in the Edmonds Law,
together with a subsequent unsuccessful attempt to punish
certain prominent non-" Mormons" for cohabiting with more
than one woman not in the marriage relation, that lead Sen-
ator Brown, while the Edmonds-Tucker Act was under con-
sideration in the Senate, to propose an amendment making
504 ONE HUNDRED YEARS OF MORMONISM
.
"this and the preceding section apply as well to so-called
- Gentiles as to "Mormons" — a suggestion that shocked Sen-
ator Edmonds very much.
As an example of the unjust workings of this infamous
test-oath, President John Taylor, in an article written at the
time to the North American Review, cited two cases. One
was of a former mayor of Salt Lake City — Feramorz Little
— an honorable and highly respected gentleman, who was re-
fused registration, though both his wives were then dead,
and he himself was without a wife, his own son having the
mortification of denying him one of the most sacred rights
of an American citizen. The other was of a man — a non-
"Mormon" — who, though confessedly immoral, had suf-
ficient honor left to refuse taking what appeared on casual
observation to be an oath that would make him liable for
perjury, but who, when his attention was called to the last
clause, was nevertheless sworn. "Oh, I see, I see!" he ex-
claimed ; "I can go that !" And so this man cast his ballot
freely as did hundreds of others like him, while those whom
Governor Murray himself designated as "the brainiest men
in the Territory" were compelled to submit to the dictates of
men whose names were unworthy of mention on the same
day with their own. Such, however, was the only justice
which Congress and the Commissioners had for the "Mor-
mons."
To give even typical cases of arrest and trial under this
Edmonds and Edmonds-Tucker Law would acquire more
space that we have at our disposal, thought it would be ex-
ceedingly interesting and would show the progressively
harsh enforcement of a harsh measure. We shall, therefore,
content ourselves with giving some characteristics of the
methods pursued to capture and convict men who were sup-
posed to be living in plural marriage.
Several hundred cases of conviction occurred under these
THE DAYS OF THE UNDERGROUND 505
Acts, mostly for unlawful cohabitation ; and in nearly every
instance the full penalty of the law was inflicted. The first
case was that of Rudger Clawson, then a young man of
not much prominence in the Church, but now one of the
Twelve Apostles. Among the authorities of the Church sent
to prison were Apostles Snow and Lyman, President George
Q. Cannon, Elder B. H. Roberts, and President Angus M.
Cannon. And so it went on till the penitentiary was
crowded with "the brainiest men in Utah."
Of course those who were liable to arrest under these
laws went into hiding, or "under ground," as the phrase
went in those days. All the prominent men of the Church,
except a very few, either went about in such disguise as hid
their identity even from members of their own families, or
went to Canada, Mexico, or some part of Europe, or re-
mained in secret rooms at their own homes. Plural wives,
also, were compelled to go under ground to avoid arrest,
most of them taking some other name than their own. The
danger of the situation was aggravated by the connivance
with the officers or the simple-mindedness of some of the
Saints themselves, which made it hard sometimes to tell who
was a friend or who a foe. The approach of "the deputies"
was always a source of great consternation. Sometimes it
occurred in the day, but oftener at dead of night ; but when-
ever it happened, those whose peace and security were
threatened had to be disposed of somehow. The hardships
entailed by such a strenuous life, a life of almost perpetual
terror, it is impossible for any one to imagine, who did not
actually pass through the experience. This constant alert-
ness of mind was a great strain on those who were in the
least inclined to be nervous, and was the direct means of
permanently breaking down the health of men and women,
sometimes resulting in death. There is no doubt that Presi-
dent Taylor's useful career was thus cut short.
506 ONE HUNDRED YEARS OF MORMON ISM
Finding difficulty in making the required arrests, the
officers resorted to a most detestable system of espionage.
"Paid informers, both men and women," says Whitney in
his History of Utah, "were put to work to ferret out cases
of polygamy. Some of these assumed roles of peddlers,
some of tourists, others of tramps, and insinuated them-
selves into private dwellings, relying upon their impertinent
inquiries and the gossiping propensities of the inmates of the
homes desecrated by their presence, to elicit desired informa-
tion. In some places they were eminently successful ; in
others they were promptly detected and expelled. Little
children, going to or returning from school, would be
stopped upon the streets by strange men and women and in-
terrogated respecting the martial relations of their parents.
At night dark forms could be seen prowling about the prem-
ises of peaceable citizens, peering into windows or watching
for the opening of doors through which to obtain glimpses
of persons supposed to be inside. Some of the hirelings
were bold enough, or indecent enough, to thrust themselves
into sick-rooms and women's bed-chambers, rousing the oc-
cupants from slumber by pulling the bed-clothes off them.
Houses were broken into by deputy marshals armed with
axes. Delicate women, about to become mothers, or having
infants in arms, would be roused from rest at the most un-
seemly hours, driven long distances through the night, in
vehicles rilled with profane and half-drunken men, and ar-
raigned before U. S. Commissioners. More than one poor
woman, fleeing from arrest, or succumbing from fright and
exhaustion, perished in giving premature birth to a child
destined to bear through life the effects of the brutal treat-
ment meted out to its unfortunate mother. Male fugitives
were shot at if they did not immediately surrender to the
officers, and in one instance a reputable citizen was slain
THE DAYS OF THE UNDERGROUND 507
without provocation by an over-zealous deputy marshal, bent
on vindicating the majesty of the law."
" 'Hunting cohabs' — to use the vulgar parlance of the times
— was the most lucrative employment of the hour ; and one
in which some of the most disreputable persons in the com-
munity zealously engaged. Twenty dollars per capita, for
each polygamist arrested, was the ordinary price paid to
these mercenaries for betraying them. It was profit, not
patriotism, that inspired such labors. Hence the odium at-
taching to such characters and the detestation in which they
were generally regarded.
"So bold and insulting became the night prowlers, en-
couraged by immunity from punishment to proceed to the
most exasperating lengths — that the persecuted people in
places — notably Salt Lake City — were compelled to organize
special police forces to guard their homes and families
against such aggressions. But there was still another object
in the organization of these police. Paradoxical as it may
seem, it was the protection of the spies themselves, some of
whom were United States officers ; and to kill or maim one —
whatever the provocation — would have been heralded
abroad as a "Mormon" atrocity, to justify all that had been
done, and twice as much to follow. That so few collisions
occurred, and that absolutely no blood was shed by "Mor-
mon" hands during that troublous period, is an historical
anomaly, a psychological marvel; one that speaks trumpet-
tongued in praise of the patience and self-control of the
tantalized and trampled community."
Some amusing stories went the rounds of how the dog-
ging officials were either put on the wrong scent or alto-
gether evaded. One good brother, caught unawares by the
deputies, obtained permission to go up stairs, and when he
had done so, he descended on the outside from an upper
window by means of a rope tied to the bedstead, and thus
508 ONE HUNDRED YEARS OF MORMONISM
made his way safely to "fresh woods and pastures new."
Another prominent Elder, dressed as an old lady, boarded
a train for New York, with the intention of sailing- to Eng-
land. An officer, getting wind of his intentions, but not of
his disguise, went also to the metropolis. He watched very
carefully the entrance to the ship bound for Britain ; but no
elder from Utah made his appearance. Instead of arresting
"his man," the officer had the "pleasure" of courteously ex-
tending a helping hand to a particularly feeble old lady —
the very elder in disguise — struggling to ascend the plank
leading to the ship. A courageous and determined woman
in southern Utah, when an officer tried to search her house
without a warrant, whether she would or no, grabbed a
picket from the fence and pommeled the retreating figure
of the detective in a truly masculine fashion. And a pre-
cocious youngster in Salt Lake, asked on the street if he
could not point out a polygamist in the neighborhood, led
the gracious and inquiring marshal into a hen coop in the
backyard and bade him arrest the feathered "cohab."
Inevitable conviction followed arrest. No "Mormon"
could sit on the jury. "Do you believe the doctrines and
tenets of the Mormon Church?" is a sample of the questions
asked the jurors at the trial. And further, "Do you believe
in the doctrine of plural marriage, as taught by the Mormon
Church ?" "Do you believe it right for a man to have more
than one undivorced wife living at the same time?" In this
way every Latter-day Saint was excluded from the jury —
every person who would be likely to sympathize with the ac-
cused. These questions were asked only of those who were
known to be members of the Church. The juries kept get-
ting more and more pliable in anti-" Mormon" hands. One
jury, for instance, disagreed in the first trial of Rudger
Clawson ; but care was taken, after that, that no other jury
should ever do so. In Idaho, United States Marshal Fred T.
THE DAYS OF THE IXDKRCKOUND
Dubois openly boasted of having obtained a jury that would
have no scruples in convicting Jesus Christ. And it was
much the same in Utah, only no one here happened to think
of this blasphemous way of putting it.
To secure conviction women were compelled, in accord-
ance with the Edmonds-Tucker Act, to testify in cases
where their husbands were on trial. The most indecent
questions were put to them, for refusing to answer which
several were imprisoned. Thus women as well as men suf-
fered incarceration for their convictions.
Nor was the construction of the law one whit behind the
spirit which characterized the arrest and trial of alleged of-
fenders; and this, like the other, was progressive in its
harshness. In the case of Angus M. Cannon, Judge Zane
decided that it was sufficient if the evidence showed ''that
a man lives with more than one woman, cohabits with them
and holds them out to the world as his wives." In address-
ing the jury in this Cannon case the Judge said: "It is not
necessary that the evidence should show that the defendant
and these women, or either of them, occupied the same bed
or slept in the same room." It was sufficient, he said, that,
in the opinion of the jurors, "the defendant lived in the same
house with Amanda Cannon and Clara C. Cannon, the wo-
men named in the indictment, and ate at their respective
tables one-third of his time or thereabouts, and that he held
them out to the world by his language or his conduct, or by
both, as his wives." This judgment, which was sustained
by the Supreme Court of the United States, was a distinctive
crisis in the Crusade. But a worse stage was to come.
Thinking, at first, perhaps, that the "Mormons" were in-
voking the sacredness of plural marriage (on the grounds of
its having been commanded by special revelation to the
Church), as a shield for licentiousness, those who admin-
istered the law had not hitherto scrutinized that law so
510 ONE HUNDRED YEARS OF MORMONISM
closely as to see its greatest possibilities. But no sooner
did they perceive that the "Mormons" acted from a high
sense of religious duty than these minions of the Edmonds
Acts tormented their ingenuity to get interpretations till
they found scarcely no limits for which they could not dis-
cover a warrant in the Congressional rulings. The one
which showed the greatest possibilities was what became
known as "Segregation." Briefly explained, it was this :
U. S. Attorney Dickson maintained that, "while the maxi-
mum legal penalty for unlawful cohabitation — the holding
out of two or more women as wives — was a fine of three
hundred dollars and imprisonment for six months, there was
nothing to prevent dividing the period of the offense into
'times and times and half-times ;' each fragment being
broken off or segregated to be covered by a separate indict-
merrt." And this extraordinary construction Judge Zane
decided to be perfectly within the law.
Shortly after this Judge Powers said : "An indictment
may be found against a man guilty of cohabitation, for
every day, or other distinct interval of time, during which
he offends. Each day that a man cohabits with more than
one woman, as I have defined the word 'cohabit' [the "hold-
ing out" practice] is a distinct and separate violation of the
law, and he is liable for punishment for each separate of-
fense." The Deseret News, in commenting upon this as-
tounding decision, said : "This was a master-stroke, because
the maximum aggregate penalty under Judge Zane's divi-
sional process . . . would amount to imprisonment for
only seventy-eight years, and a fine of forty-six thousand
eight hundred dollars. According to Powers the obnoxious
Mormon could be sentenced to an aggregated term of five
hundred and forty-seven years and six months, and com-
pelled to pay a fine of three hundred and twenty-eight thou-
sand four hundred dollars. If he happened to be impecuni-
THE DAYS OF THE UNDERGROUND 511
ous he could be made to remain in prison for ninety-one
years and three months longer, in order to satisfy the 'poor
convict act.' Such lengthy periods in prison would certainly
be conducive to fatigue, and be a powerful test of endur-
ance." This satirical writer recommended that the penal-
ties be extended to the other life. But unfortunately this
"segregation" idea was ruled out by the court of last resort.
Nothing reveals better the fact that these "Mormon" po-
lygamists were actuated by a high sense of honor than thfe
words which some of them uttered in the court-room when
asked if they had anything to say why sentence should not be
pronounced upon them. A few, including one bishop, pledged
themselves to obey the law, and thus escape with either a
mild punishment or none at all. But they were universally
considered traitors among their co-religionists, and their ex-
ample was disregarded by the great majority of the brethren.
Elder Rudger Clawson, at his trial, said : "I very much re-
gret that the laws of my country should come in conflict with
the laws of God ; but whenever they do, I shall invariably
choose to obey the latter." Abraham H. Cannon declared
that he acknowledged "a higher law than that of man." And
he went on to say : "When I embraced this religion, I prom-
ised to place all that I had, even life itself, upon the altar,
and I expect to abide by that covenant. And, sir, I hope the
day will never come when I must saciifice principle, even to
procure life or liberty. Honor, sir, to rne is higher than any-
thing else upon the earth ; and my religion is dearer to me
than anything that I have yet seen." Apostle Lorenzo Snow
said: "I married my wives because God commanded it.
The ceremony, which united us for time and eternity, was
performed by a servant of God having authority. God being
my helper, I would prefer to die a thousand deaths than
renounce my wives and violate these sacred obligations."
The latter part of the Crusade was marked by the con-
512 ONE HUNDRED YEARS OF MORMONISM
fiscation by the Federal government of the property of the
Church. The United States marshal was appointed receiver.
The tithing house and grounds, the Historian's Office, the
Gardo House, and even the Temple block, including the Tab-
ernacle and the Assembly Hall — buildings used exclusively
for purposes of worship — were taken, and the "Mormons"
made to pay rent for their own buildings. A long course of
intricate and complicated litigation followed, which it would
be of little interest to relate in this place, at the end of
which what was left of about a million and a half dollars
was restored to the Church.
But the time came when the better class of non-"Mor-
mons" sickened of this disreputable work of hounding polyg-
amists and persecuting an innocent people for their religious
convictions ; and they as well as the Saints longed eagerly
for a change. That change finally came. A division oc-
curred among the Gentiles here, some still clamoring for a
continuation of "heroic measures," others crying for more
humane treatment. The better sentiment prevailed, and
there took place a freer intercourse between "Mormons"
and non-"Mormons." Of such a relaxation, the Chamber
of Commerce, which prohibited any discussion of politics
and religion, was part of the good fruit borne. Finally, in
1890, President Woodruff issued his Declaration, which
those Gentiles that had been honest in their opposition to
Ijolygamy at once accepted as a sincere expression of the
"Mormon" will. And at last the Crusade was at an end.
CHAPTER V!
SOME SCATTERED l'UA<;M ICNTS
There still remain a number of important events in the pro-
gress of "Mormonism" during this last period, which it is
proper that we should speak of before bringing our narra-
tive to a close.
Changes in Leadership.
When the First Presidency of the Church was reorganized
in December, 1847, it consisted, as we have seen, of Brig-
ham Young, Heber C. Kimball, and Willard Richards. In
March, 1854, President Richards died, and was succeeded
by Jededaah M. Grant. President Grant, however, occupied
this position less than three years, for he passed away in
December, 1856. His place was taken by Daniel H. Wells.
President Kimball died in June, 1868, and the vacancy was
filled by the appointment of Apostle George A. Smith. Pres-
ident Smith, however, died in September, 1875, whereupon
John W. Young was chosen to succeed him. Thus the First
Presidency stood in 1877, when President Young passed
away.
In the meantime, changes had occurred also in the Quo-
rum of Twelve. At the opening of the year 1848 the quo-
rum stood as follows : Orson Hyde, Parley P. Pratt, Orson
Pratt, John Taylor, Wilford Woodruff, George A. Smith,
Amasa Lyman, and Ezra T. Benson, there being four va-
cancies. Shortly afterwards, however, these were filled by
the appointment of Charles C. Rich, Lorenzo Snow, Erastus
Snow, and Franklin D. Richards. Later, but during Presi-
514 ONE HUNDRED YEARS OF MORMONISM
dent Young's life, George Q. Cannon, Joseph F. Smith,
Brigham Young, Jr., and Albert Carrington were chosen
to fill vacancies made by the apostasy of Amasa Lyman, the
deaths of Parley P. Pratt and Ezra T. Benson, and the ap-
pointment of George A. Smith to the First Presidency.
Orson Hyde had acted as President of the Twelve from
1847 till 1875, when his place was taken by John Taylor.
At the death of President Young, therefore, this quorum
stood : John Taylor, Orson Hyde, Orson Pratt, Wilford
Woodruff, Charles C. Rich, Lorenzo Snow, Erastus Snow,
Franklin D. Richards, George Q. Cannon, Joseph F. Smith,
Brigham Young, Jr., and Albert Carrington.
In 1849, John Smith, uncle of the Prophet Joseph, was
made Presiding Patriarch, which office he held till his death
in 1854, when John Smith, eldest son of Hyrum the Martyr,
took his place. He is the present incumbent of this office.
When the Saints left Illinois, the First council of Seventy
was as follows : Joseph Young, Levi W. Hancock, Henry
Herriman, Zera Pulsipher, Albert P. Rockwood, Jedediah
M. Grant, and Benjamin L. Clapp. When President Grant
was taken from the quorum, his place was filled by Horace
S. Eldredge. Elder Clapp was excommunicated from the
Church in 1859, and his position given to Jacob Gates. In
1862, Elder Pulsipher was ordained a patriarch, and his
place was filled by John Van Cott. So the quorum stood in
1877, when President Young died.
On the 29th of August, 1877, President Brigham Young
passed away at his home in Salt Lake City. Like the mar-
tyrdom of the Prophet Joseph, it was a shock to the Latter-
day Saints throughout the world, though it was not so un-
expected as that tragedy, for the President had been ailing
for some time : During the varying scenes of thirty years
he had been at the head of the Church, and had directed
affairs with great wisdom. So potent had been his influence
SOME SCATTERED FRAGMENTS 515
in shaping- the destinies of "Mormonism" that many thought
the Church would fall to pieces when he died. But those
who entertained such an opinion showed thereby their total
ignorance of this religion. It has many times demonstrated
that no man, however great, is indispensable to the progress
of the work of God.
The Twelve, as was the case at the death of Joseph, were
the presiding quorum of the Church, and they remained so
till the October conference of 1880, when John Taylor was
elected President and George Q. Cannon and Joseph F.
Smith his counselors. This created three vacancies in the
quorum of apostles. During the presidency of President
Taylor the deaths of Orson Hyde, Orson Pratt, and Charles
C. Rich, in 1878, 1881, and 1883,. respectively, created three
more vacancies. These six places were filled by the selection
of Moses Thatcher, Francis M. Lyman, John Henry Smith,
George Teasdale, Heber J. Grant and John W. Taylor. The
deaths, meanwhile, of Albert P. Rockwood, Joseph Young,
Levi W. Hancock, and John Van Cott, caused four vacan-
cies in the First Council of Seventy, which were filled by the
appointment of William W. Taylor, Abraham H. Cannon,
Seymour B. Young, and Christian D. Fjeldsted. But, in
1884, Elder Taylor died, and his place was taken by John
Morgan. Elder Eldredge passed away in 1888, and B. H.
Roberts took his place in the quorum.
It was during the administration of President Taylor, as
we have already learned, that the Crusade occurred. He was
one of the Lions of the Lord, bold and courageous, sincere
and earnest, cultured, scholarly ; a man of fervid eloquence,
with the pen as with the tongue ; a perfect gentleman. Un-
der the guidance of the divine Spirit, he preserved intact
the wonderful Society that had grown up under the leader-
ship of the Prophet and his remarkable successor. Presi-
516 ONE HUNDRED YEARS OF M OR MONISM
dent Taylor died, in exile for the Truth, July, 1887, at Kays-
ville, Davis county, Utah.
For the next two years, lacking three months, the Twelve
were again left at the presiding quorum of the Church. In
April, 1889, Wilford Woodruff was chosen President with
George O. Cannon and Joseph F. Smith as his counselors.
The incumbency of President Woodruff continued till 1898.
Meanwhile, Albert Carrington was excommunicated from
the Church and Erastus Snow passed away. Their positions
and that left vacant by the elevation of Elder Woodruff to
the Presidency were filled by Marriner W. Merril, Anthon
H. Lund, and Abraham H. Cannon. The last named died
in 1896, and in the same year Moses Thatcher was dropped
from the quorum : Matthias F. Cowley and Abraham O.
Woodruff" were thereupon ordained apostles and admitted
into the quorum. Some changes occurred also in the First
Seven Presidents of Seventy. Abraham H. Cannon was
advanced to the quorum of Twelve, Henry Herriman, Jacob
Gates, and John Morgan passed away. Their places were
taken by George Reynolds, Jonathan G. Kimball, Rulon S.
Wells, and Edward Stevenson. Elder Stevenson, however,
died in 1898, and his place was filled by Joseph W. Mc-
Murrin.
During the nine years that President Woodruff occupied
this position, occurred that modification of the feeling of bit-
terness between Gentiles and "Mormons" in Utah, to which
we have already referred. And he was a man well fitted
by nature to attain pacific ends, if such ends could be at-
tained at all between two such naturally inharmonious e e-
ments. He was a man of uniform simplicity, kindliness,
and uprightness, without a personal enemy in the world. He
died in September, 1898, at San Francisco, while on a visit
to California for his health.
Once more, therefore, the Presidency of the Church rested
SOME SCATTERED FRAGMENTS 517
upon the Twelve, Lorenzo Snow being President ; but not
for long, however, for, only eleven days after the demise
of President Woodruff, Lorenzo Snow was chosen President
of the Church, with the same counselors as the two preced-
ing presidents had selected. His administration continued
till October, 1901 — almost exactly three years. During this
time President George Q. Cannon passed away, and Rudger
Clawson was chosen second counselor, President Smith be-
ing made first counselor. Elder Clawson had previously
been made a member of the quorum of Twelve. Franklin
D. Richards also died while President Snow was in office,
Reed Smoot being chosen to fill the vacancy thus occurring.
President Snow's incumbency was characterized by a
financial betterment of the Church. During the troublous
years that preceded, the Church had become heavily indebt-
ed. President Snow exerted himself to his utmost to redeem
its money pledges. He visited personally some of the stakes
of Zion advocating a stricter payment of tithes by the peo-
ple. And he lived long enough to see a marked improve-
ment in this respect. He was a refined and polished man, of
scholarly habits of thought, and strong personality. He
died rather suddenly at the Bee Hive House in Salt Lake
City, October 10, 1901.
The interval between the death of President Snow and
the appointment of Joseph F. Smith to the vacant office was
even briefer than that between the death of President Wood-
ruff and the election of his successor, only seven days. The
reason for this apparent haste was explained by President
Smith at a special conference, as being partly because there
was no need for delay, but mainly because the financial in-
terests of the Church were so great as to require immediate
action in the matter of appointing and sustaining a trustee-
in-trust. President Smith's counselors were John R. Win-
der and Anthem PI. : und. This change and the deaths of
518 ONE HUNDRED YEARS OF MORMONISM
Apostles Young and Woodruff created three vacancies in
the quorum, which were filled by the ordination of Hyrum
M. Smith, George Albert Smith, and Charles W. Penrose.
Subsequently the resignations of Apostles John W. Taylor
and Matthias F. Cowley, and the deaths of M. W. Merrill
and George Teasdale created four vacancies which were
filled by Elders George F. Richards, Orson F. Whitney,
David O. McKay, and Antony W. Ivins. In the quorum of
First presidents of Seventies, a change occurred: C. D.
Fjeldsted passed away, his place filled by Charles H. Hart.
President Joseph F. Smith is a son of Hyrum Smith,
the Patriarch, and has been actively engaged in the minis-
try ever since he was fifteen years of age. He is a man of
the most positive and earnest character, two qualities which
he is stamping indelibly upon the Church.
An important constructive movement has recently been
set going in the Church, under the administration of Presi-
dent Smith ; namely, the betterment of the quorums of the
priesthood. In all the quorums weekly meetings are held,
those of the Seventy being held Sunday mornings, at which
prescribed courses of study are followed. The significance
of this movement cannot be over-estimated. It means an
incomparably more efficient ministry both at home and
abroad, and justly places the priesthood as the most impor-
tant organization in the Church. Most probably in time the
Improvement Association, at least the Young Men's, will be
made a place where historical, literary, and scientific sub-
jects will be studied, instead of theology as in the past.
A uxilia ry So c ictics.
It was in this period of Church history that what is known
among us as the auxiliary organizations had a beginning —
the Sunday Schools, the Young Men's and Young Ladies'
Mutual Improvement Associations, and the Primary. The
SOME SCATTERED FRAGMENTS 519
Relief Society, which hail its beginnings at Nauvoo, was re-
established in Utah during the days of President Young.
We shall speak of these separately.
First in order of time is the Sunday school. It began in
December, 1849, at a private dwelling in the Fourteenth
ward, with Elder Richard Ballantyne as superintendent, who
afterwards became superintendent of the Sunday schools of
Weber Stake. Afterwards, though slowly, schools were or-
ganized in other wards. When it was deemed advisable to
have a general head in order that a reasonable degree of
uniformity might be established, President George O. Can-
non was made general Superintendent. From this neces-
sity for uniformity grew the Deseret Sunday School Union.
At present this is one of the most thoroughly organized,
the largest, and the most useful of the auxiliary associa-
tions of the Church. Every ward has a superintendent with
assistants, other officers, and a corps of teachers, who gen-
erally meet once a week for consultation upon the needs of
the school. There is, besides, a Stake Superintendent with
other officers and a board of aids, who meet at stated times,
often once a week, and who conduct union meetings every
month. Then there is the general Superintendent and the
General Board. During the past seven years (1902-9) def-
inite plans have been printed and used in all the classes of
the schools. The Juvenile Instructor is the official organ
of this association, founded, and edited till his death, by
President George Q. Cannon, and edited now by President
Joseph F. Smith. The general officers of the Sunday
schools are: General Superintendency, Joseph F. Smith,
David O. McKay, and Stephen L. Richards ; Secretary,
George D. Pyper ; Treasurer, John F. Bennett. According
to the statistical report of 1904, the total enrollment in all
the Sunday schools of the Church, stakes and missions, was
more than one hundred and thirty-six thousand.
520 ONE HUNDRED YEARS OF MORMONISM
Of the organization of the Women's Relief Society at
Xauvoo we have already spoken. For some time after the
removal of the Church to the West, it seems, nothing much
was done with it. But in 1851 we find some organizations
in Salt Lake City wards. In the year 1855, President Young
urged the bishops generally to have a society formed in their
ecclesiastical districts. A sort of general supervision over
the v/ork was entrusted to Sisters Eliza R. Snow and Zina
D. Huntington Young. This women's society did a valuable
service to Utah at the time the Cullom Bill was discussed.
It was largely through its influence as an organization that
the woman's suffrage law was brought into existence in
Utah in 1870. In later years a president and two counselors
were chosen, with a secretary, a treasurer, and a board of
aids. The Woman's Exponent is the organ of the society,
Lulu Green Richards being the first editor and Emmeline
B. Wells its second ; the latter is still editor. The Relief
Society continues along the lines of duty assigned it by its
organizer, Joseph the Prophet — namely, to administer to
the needy and suffering among the Saints. In this labor of
love thousands of dollars, contributed by the members are
spent annually in this noble direction. The officers are :
President, Bathsheba W. Smith ; counselors, Anne Tavlor
Hyde and Ida Smoot Dusenberry; secretary, Emmeline B.
Wells ; treasurer, Clarissa S. Williams.
The Young Men's Mutual Improvement Association be-
gan its useful career in President Young's days. The Twen-
tieth Ward Institute was really the first of these institu-
tions, and existed before there was any regular organiza-
tion of Improvement Associations. It had among its officers
such well-known brethren as John Nicholson (its first pres-
ident), Karl G. Maeser, William C. Dunbar, James Sharp.
C. W. Stayner, George M. Ottinger, C. R. Savage, and
George Reynolds. It was distinctively a young men's Im-
SOME SCATTERED FRAGMENTS 521
provement Association carried on along the lines that pre-
vailed for many years. Later, in 1875, President Young:
appointed Junius F. Wells to effect an organization of what
is now the Y. M, M. I. A. proper. The first association was
formed in the Thirteenth ward. In the same year John
Henry Smith, Milton H. Hardy, and B. Morris Young were
called on a special mission to the various settlements of the
Saints for the purpose of organizing associations. As a re-
sult of the labors of the last two of these brethren — Elder
Smith having in the meantime been appointed to the bishop-
ric of the Seventeenth Ward — fifty-seven societies had been
effected by April, 1876, with a membership of about twelve
hundred. In December of this year a central committee was
formed: Junius F. Wells, president; Milton H. Hardy and
Rodney C. Badger, counselors : John Nicholson, Richard
\V. Young, and George F. Gibbs, secretaries; and Mathoni
W. Pratt, treasurer. In 1878 a special effort was made to
increase the number of organizations and also to establish
libraries and cabinets. The Contributor, a monthly maga-
zine, was begun as the organ of the Associations, Junius F.
Wells being the editor. After seventeen volumes it was sus-
pended, only to be succeeded, however, four years later bv
the present organ, the Era, which is now edited by President
Joseph F. Smith and Edward H. Anderson, though its first
editor was B. H. Roberts. Regular courses of study were
prescribed, which for a number of years now have been pub-
lished in the form of manuals for the older and the younger
members separately. Meanwhile, the central committee grew
into the present superintendency with a board of aids. The
general officers are as follows: Joseph F. Smith, general
superintendent ; Fleber J. Grant, and B. H. Roberts ; Alpha
J. Higgs, secretary and treasurer.
Next came the Young Ladies' Mutual Improvement As-
sociation. In the winter of 1869. President Young called to-
522 ONE HUNDRED YEARS OF MORMONISM
gether his wives and daughters at his home in the Lion
House and gave them instructions in "economy and health-
ful living, deprecating the extravagance and vanity that
were becoming prevalent in the community." He gave them
this salutary advice : "Your time is all the capital that God
has given you, and if you waste that, you are bankrupt in-
deed." Thence sprang what was known as the Retrench-
ment Society, the duty to supervise which was imposed upon
Mrs. M. Isabella Home. And out of this society grew the
present Young Ladies' Association. It is fashioned after
its complement organization, considered in the preceding
paragraph. Its organ is the Young Woman's Journal, a
monthly periodical begun in 1889, and edited by the General
Board. The present general officers are as follows : Presi-
dent, Martha Home Tingey ; counselors, Ruth May Fox
and Mae Taylor Nystrom ; secretary, Ann M. Cannon ; as-
sistant secretary, Agnes Campbell ; treasurer, Alice K.
Smith.
The Primary Association came into existence in 1878.
The first idea of such an organization seems to have oc-
curred to Sister Aurelia S. Rogers, a daughter of Orson
Spencer; and the first association was organized at Farm-
ington in August of that year. It was not till two years
later that stake organizations began to be effected. But
since then the work has extended into every part of the
Church, and is now one of the substantial aids in educating
the children. For the past few years a paper — The Chil-
dren's Friend — has been published as a means of unifying
the work of the Association, since its columns are devoted
mainly to the lessons to be presented. The general officers,
as at present constituted, are : President, Louie B. Felt :
counselors. May Anderson and Clara W. Beebe.
SOME SCATTERED FRAGMENTS 523
Education.
Closely associated with these early efforts to train the young
people of the Church is to be considered the general system
of denominational schools among the Latter-day Saints.
On several occasions, during the progress of our narra-
tive, we have called attention to some of the basic principles
of education held by the Church. It is commonly thought
by non-"Mormons" that the "Mormons" not only do not
value education very highly, but that "Mormonism" rests
upon ignorance. This, however, is an agregious error. No
people can put a higher estimate upon education than the
Latter-day Saints. According to them, "the glory of God
is intelligence," and "a man is saved no faster than he gains
knowledge." And their practice has always been in har-
mony with this theory, though the constant persecution to
which they have been subject has prevented the latter from
keeping pace with the former. At the schools of the proph-
ets, which were organized in Ohio, Missouri, Illinois, and
Utah, a number of branches of learning were taught by the
best teachers that could be employed. There was a high
school established at Kirtland, and all arrangements were
made for founding a university at Nauvoo. Even the awk-
ward circumstances in which the Saints found themselves
at their temporary settlements in the wilderness, were not
permitted to interfere with the establishment of schools for
their children. Doubtless, these were crude ; but they were
the best to be had. Indeed, it is extremely doubtful whether
any other people — the detractors of the Saints, for instance
— so situated would have turned their thoughts toward
education, unless it were to bemoan the absence of schools.
Three months had not elapsed since the arrival of the pio-
neers in Salt Lake valley, before a school was opened at
the "Old Fort." The teacher was Miss Mary Jane Dilvvorth,
a young girl of seventeen, who afterwards became the wife
$24 ONE HUNDRED YEARS OF MORMON ISM
of President F. A. Hammond of the San juan stake.
"Pieces of logs were used for seats, and a small camp-table
for a desk." In February, 1850, the University of Deseret,
now the University of Utah, was chartered.
But it is the Church school system of education that we
wish to call attention to here. The State schools, it is well
known, do not permit religious instruction. Hence it was
thought desirable to have schools established in which the
principles of the gospel might be taught in connection with
Other branches of learning. Accordingly, the Brigham
Young Academy at Provo, now the Brigham Young Uni-
versity, the Brigham Young College at Logan, and the Lat-
ter-day Saints' College at Salt Lake City, which has also
changed its name to the Latter-day Saints' University, were
established, the first in 1876, the second in 1877, and the
third in 1886. In addition to these three main Church
schools, many other schools are now in operation. Most of
these, however, are still doing grade work, some high school
work, one college work, but none university work in the
sense in which this term is understood in educational circles,
the two "universities" being simply promises of what the
future may bring. By means of these institutions a vast
army of young people are turned out each year excellently
equipped as missionaries for the foreign ministry and work-
ers in the ward and stake organizations, by reason of the
training, theological and secular, which they receive here
Akin to this educational system, indeed, part of it, is
what is known as the Religion Class. This is a peculiar or-
ganization, brought into existence in 1892 for the purpose
of supplementing the work of the district schools by furnish-
in.; a class in religion. The recitation consists of six steps
as follows: first, singing; second, prayer; third, a memory
gem, usually from the Scriptures; fourth, a lesson on re-
ligion, morals, manners, or general conduct ; fifth, testimony-
SOME SCATTERED FRAGMENTS OS?
bearing; sixth, singing and prayer. The key note of the
work is, "Learn to do by doing." It furnishes distinctively
religious rather than theological training. Like most other
new organizations, this movement has met with no little
opposition from those who were ignorant regarding its pur-
poses and character, but it is now established in most of the
stakes of Zion and in some of the missions, where it is doing
a worthy work. There are ward, stake, and general super-
intendents with other officers and aids. The General Super-
intendency consists of Anthon H. Lund, Rudger Clawson,
and Hyrum M. Smith.
Utah Temples.
The same interest has been manifested in the Church during
the last sixty years in the salvation of the dead, that charac-
terized it before the martyrdom of the Prophet Joseph.
Hence temple-building has continued to be an important sub-
ject of thought by all the Presidents of the Church since the
settlement of Utah.
The first temple in this western country was built at St.
George. The site was dedicated November 9th, 1871,
ground being broken on the same day. It measures one hun-
dred and forty-one feet in length by ninety-three feet in
width. The height to the top of the parapet is eighty-four
feet. The east tower is surmounted with an octagonal dome
rising from a square base. The cost is estimated to have
been eight hundred thousand dollars. It was dedicated April
5th, 1877, the year of President Young's death. This noble
structure stands a solemn monument of industry and faith,
overlooking a dreary stretch of country.
In May, 1877, had been dedicated another temple site on
the bench east of Logan City, in Cache valley. This building
is one hundred and seventy-one feet long and ninety-five
wide, the highest tower — the eastern — standing one
526 ONE HUNDRED YEARS OF MORMONISM
hundred and fifty-five feet. It is a beautiful and imposing
structure, overlooking almost the whole of Cache valley.
The dedicatory services took place in May, 1884.
It was in President Young's days, also that the temple
site at Manti was dedicated, the event occurring in April,
1877, though the corner stones were not laid till two years
later. The size of the building is : length, one hundred and
seventy-two feet, width ninety-five feet. The east tower rises
from the ground one hundred and seventy-nine feet. ''The
site of the building is unique, being flanked on two sides with
terraces. The foundation is sixty-three feet above the road
running along the base of the hill." The total cost is esti-
mated at one million dollars. It was dedicated May 21st,
1888.
The first temple contemplated in the West, however, the
last one finished, and the grandest of the six structures
erected by the Saints in this dispensation is the Salt Lake
Temple. A few days after the arrival of the pioneer com-
pany in the valley of Salt Lake, President Young and a num-
ber of the brethren went out to where the temple now stands.
The President, striking his cane into the earth, said, "Here
will be the temple of our God." And so it was ; on that spot
stands one of the noblest structures in America, and one of
the most famous in the world. Its dimensions are: length,
one hundred and eighty-six feet ; width, ninety-nine ; the
central eastern tower is two hundred and twenty-two feet
high. The total cost is about four million dollars. The
dedication occurred in April, 1893, forty years after it was
begun. It is seldom among men that such imposing cere-
monies are witnessed as took place on this occasion. Eighty-
five thousand people, including fifteen thousand Sunday
school children, attended the dedicatory services, which were
repeated day after day till all who were eligible and who
could attend had enjoyed this inestimable privilege.
SOME SCATTERED FRAGMENTS 527
At the services of dedication, many of the Saints received
manifestations of the divine power and glory. Some who
were sick were instanly healed, and angels were seen by
others. Moreover, since these memorable ceremonies, God
has showered his blessings upon the people in a very re-
markable manner.
Growth of the Church.
It is impossible to ascertain definitely the whole membership
of the Church at the death of Joseph Smith the Prophet, in
1844, at the end of the first fourteen years of its existence;
but most probably fifty thousand would be a large enough
figure. Now, however, the membership of the Church is
upwards of four hundred thousand. So that "Mormon-
ism" has been making rapid headway during the last
sixty-five years, notwithstanding numerous adverse condi-
tions.
Since the death of the Prophet Joseph, the work at home
and abroad has been more thoroughly organized. The num-
ber of stakes has increased to sixty, scattered over a great
territory. Most of them are in Utah, but some are in
Idaho, Arizona, Colorado, Wyoming, Oregon, Mexico,
and Canada. In these there are more than seven hun-
dred wards. Over each stake there is a president with two
counselors, and over each ward a bishop with two counselors.
Besides, the parts of the world not included in what is gen-
erally termed Zion, are as effectively organized. There are
twenty-four "Missions," each with a president, as follows:
The Eastern States, the Southern States, the Northern
States, Colorado, the Central States, the Northwestern
States, California, the Mexican, the British, the German and
Swiss, the Swedish, the Scandinavian, including only Nor-
way and Denmark, the Netherlands, the Hindoostan, the
Turkish, the Japanese, the Australian, the South African,
528 ONE HUNDRED YEARS OF MORMONISM
the Iceland, the Society Islands, the Samoan, the Sandwich
Islands. These are all subdivided into "conferences" and
the conferences again into "branches." And converts are
made every year in all of these missions by the hundreds of
missionaries sent out annually from the various established
Stakes of Zion.
"Mormonism" is, therefore, more firmly established than
ever and has brighter prospects before it than at any pre-
vious time in its history, notwithstanding the opposition that
is at this moment (1905) being brought to bear against it.
The confidence of the Saints in their leaders, ward, stake, and
general, it is safe to say, has never been stronger. Probably
it would not be far from the truth to say that President
Joseph F. Smith, so far as his office in the Church is con-
cerned, wields a greater influence than any of his predeces-
sors. But there is no "menace" in "Mormonism," nothing
inimical to the constitution of our great country. The people
throughout the Church repose trust in their leaders because
these leaders have never required anything of them that is
not consonant with reason and perfect liberty, or that is in
conflict with the highest laws of virtue and truth ; nor could
they, and retain this trust. The United States and the
world, therefore, need have no apprehensions or fear re-
specting "Mormonism ;" for it will always be found, as it has
alwavs been found, on the side of truth, freedom, and the
purest morality.
INDEX
Aaronic Priesthood, restoration
of. 105-7.
Abraham, Book of, 164, 165.__
Adam-ondi-Ahman, Mo., 217-19.
Anthon, Prof. Charles, account
of Harris's visit, 53-56; points
in controversy over Book of
Mormon, 56, 57.
Apostasy, from the Christian
church, 31, 32; at Kirtland
and Missouri, 219-23 and 228-
34.
Apostles, first in this dispensa-
tion, 197-200; succeed to head-
ship of Church, 375-82; names
of present, 199.
Army of Zion, 188-91 ; cholera
in camp, 193, 194.
Atchison, Gen. D. R., leads
troops against Saints in Mis-
souri, 257.
Auxiliary associations, 518.
Avery, Daniel, kidnapped. 332.
B
Babbitt, A. W., 486.
Bank at Kirtland, 226-28.
Baptism, first in this dispensa-
tion, 105 ; for the dead, 309.
Battalion, the Mormon, 430-38.
Bennett, John Cook, joins the
Church, 314; character of, 317.
318; excommunicated, 317;
plots against the Prophet, 324.
Benson, Apostle Ezra T., 428.
Bernhisel, Dr. J. M., visits Gov.
Ford at Carthage, 344; is
elected Delegate to Congress
from Utah, 487.
Big Blue, Mo., attack on. 177.
Bishop, first in this dispensa-
tion, 132.
Boggs, Gov., witnesses attack on
"Mormons," 174; issues exter-
minating order against Saints,
266.
Book of Mormon, revealed, 39;
translated, 50-68; manner of
translating, 68-72 ; publication
of, 66-68; testimonies concern-
ing, 76, 77; John Fiske's com-
ment on, 89, 90; Hurlburt-
Howe's "explanation of, 90-
103.
Booth, Ezra, joins the Church
in Ohio, 161 ; apostasy of, 161 ;
mobs the Prophet, 163.
Bovnton, John, made an apostle,
198; leaves the Church, 228;
draws sword in temple, 229.
Brannan, C, emigration to Cali-
fornia, 410.
Bridger, Col. Jas., meets Utah
pioneers, 441.
Buchanan, Pres. James, 463.
Buffaloes, herds of, 447.
Caldwell county framed for the
Saints, 214; war between mobs
and the "Mormons" in, 252-81.
California, rush of gold-seekers
for, 456.
Campbellites, 130.
Camps, during migration, 445.
Camp, Zion's, 188.
Canada, first missionary labors
in, 237.
Cannon, George Q., quoted, 385
and 483 ; sent to Washington,
491 ; Delegate from Utah Ter-
ritory and contested election,
500; incarcerated for con-
530
ONE HUNDRED YEARS OF MORMONISM
science' sake, 505 ; made an
apostle, 513; elevated to the
First Presidency, 515.
Carlin, Gov. of Illinois, treat-
ment of Joseph Smith, 312.
Carrol county. Mo., "Mormon"
settlement in, 257; measures
against "Mormons," 259.
Carthage, 111., murder of Joseph
and Hyrum at. 344 ; anti-"Mor-
mon'' convention at, 393.
Carthage Grays. 349.
Church, organization of, 107;
name 110; removal to Ohio,
124; growth of, 527.
Clark, General, address to "Mor-
mons" at Far West, 277.
Clay county. 182.
Colesville, N. Y., branch Church
in, 114; move to Ohio, 126;
settlement in Missouri, 141.
Commerce, Illinois, 287.
Consecration, law of, 131.
Converts, first "Mormon" in
England, 246.
Council Bluffs, camp at. 419,
423.
Cowdery, Oliver, first meets the
prophet. 61 ; writes for Jo-
seph. 62; sees the plates of the
Book of Mormon, 74; receives
Aaronic priesthood, 105; re-
ceives Melchizedek priesthood,
106; goes on a mission to the
Indians in Missouri, 121 ;
leaves the Church, 220.
Crickets, visitation of, 454.
Cumorah. hill, description of, 43;
Joseph's first visit to, 44.
Danites, organization, 263 ; al-
leged connection of leaders of
the Church with, 264.
Daviess county, Mo., riot at
Gallatin, 253; civil war in, 262.
Davidson, Mrs. (wife of Solo-
mon Spaulding), gives MS. to
Hurlburt, 92.
Deseret, state of, 485.
DeWitt, Mo., siege of bv mob,
257.
Disciples of Christ (Campbel-
lites), the teachings of, 130.
Douglas, Stephen A., presides
at Joseph Smith's trial, 313;
utters invectives against
Saints, 468.
Dunklin, Governor of Missouri.
statement to, 176; character of,
281.
Edmonds-Tucker Act, 502.
Education, 123.
Emigration fund, Perpetual, 443.
English mission, opening of, 242;
subsequent labors in, 295-304.
Enoch, order of, 131.
Evening and Morning Star. 146.
Expositor, Nauvoo, 340.
Fairchild, Pres. J. H., discovers
the Spaulding MS., 100; com-
ment on the MS., 101.
Far West, Mo., 217.
Fayette, N. Y., Church organ-
ized at, 107.
Fiske. John, on the origin of the
Book of Mormon, 89._
First vision, Joseph Smith's, 16;
significance of, 21-36.
Ford, Gov. T., visit to Carth-
age, 344; comments on perfidy
of constable sent to arrest Jo-
seph, 345; writes to the Saints
about the murder of Joseph
and Hyrum Smith, 391.
Fordham. Elijah, healed by
Prophet, 288.
Gallatin, Mo., riot at. 253.
Garden Grove camp. 420.
Gilbert, Sidney, merchant at
Kirtland, 126; visit by mob,
175 ; dies in Zion's camp, 193.
INDEX
531
Grant, J. M., preaches the Ref-
ormation, 460; counselor to
Pres. Young. 513.
Grant, Heber J., made an apos-
tle. 515.
Grounds of belief in the testi-
monies of the Book of Mor-
mon witnesses, 78.
H
Hale, Emma, marriage to Jo-
seph Smith, 48.
Hancock county. 111., condition
of in 1839, 285; anti-"Mor-
mon" sentiment in, 391.
Handcart company, 443.
Harmony, Susquehanna county,
Pa., Joseph's first visit to,
47 ; translation of plates at,
52-65.
Harris, Martin, Joseph Smith's
neighbor, 52; visit to Prof.
Anthon, 53 ; assistant trans-
lator, 58; loses Book of Mor-
mon MS.. 59; views the Ne-
phite plates, 75 ; testimony,
76; in first high council. 195.
Hart, Chas. H., in First Coun-
cil of Seventy, 518.
High council, first, 195; nature
of, 196.
Hooper, W. H., goes to Wash-
ington, 491.
Hyde. Orson, is made an apos-
tle, 198 ; signs statement
against the Prophet, 263;
goes to Palestine, 294.
Illinois, why "Mormons" were
welcomed, 285 ; purchase of
land, by Saints, 287 ; anti-
"Mormon" feeling revives,
331 ; expulsion of Saints from,
390.
Independence, Mo., visit of
missionaries to, 135 ; first set-
tlement of by Saints, 145 ;
printing press established at,
146; treatment received by
Saints at. 173, 177.
Indians, origin of, 86; treat-
ment of by average white
and by "Mormons," 425.
Interval between first and sec-
ond visions, 37; another. 47.
Irrigation, first in Utah, 452.
Ivins, A. W., 518.
Jackson county. Mo., first visit-
ed by "Mormons," 135; de-
scription of, 142; significance
to "Mormon" people, 139;
expulsion of Saints from, 177.
Jack Mormons, meaning. 493.
John the Baptist, appears to
Joseph Smith and Oliver
Cowdery, 104.
Johnston's army, 463.
K
Kane. Col. T. L., description
of Nauvoo after expulsion of
Saints, 418; mediation in
"Utah war," 469.
Kanesville, 425.
Kimball, H. C, becomes an
apostle, 198; mission to Eng-
land, 242, 299; predicts plen-
ty. 455.
Kirtland, first missionaries to,
121 ; branch established. 123 ;
headquarters of Church
moved to, 125; description of.
129; preparatory work of
Disciples at, 130; temple
built, 202; bank established,
226; apostasy. 228; abandon-
ment of by Saints, 234.
Kirtland Safety Society, 226.
Knight, Joseph, employs Jo-
seph Smith. 39 ; takes pro-
visions to translators, 63.
Knight, Newel, first miracle.
112.
532
ONE HUNDRED YEARS OF MORMONISM
Laramie, Fort, Utah pioneers
at, 440.
Latter-dav Saints, why so
called, "110.
Law, William, second counsel-
lor to the Prophet, 337; plots
against Joseph, 337.
Legion, Nauvoo, purpose of,
290; number in 1844. 291; pa-
rade and sham battle, 315.
Liberty, Mo., Mormon prison-
ers in, 271.
Lyman, Amasa, ordained an
apostle. 386, 428.
Lyman, Francis M., 198, 515.
M
Macks, the, general character
of, 8.
"Manuscript Found," history of
and alleged connection with
Book of Mormon, 90-103.
Manuscript, lost by Martin
Harris, 58.
McKay, D. O., 518.
McMurrin, J. W., one of the
council of Seventy, 201, 516.
Marriage, celestial, origin of,
473; meaning, 477; ^'Mormon"
ideas concerning, 478; motive
for plural marriage in "Mor-
mons," 479; laws against plu-
ral marriage, 481 ; Woodruft'
manifesto concerning, 484.
Marsh, T. B., leads company
from New York to Ohio, 126;
made an apostle, 198; makes
affidavit against the Prophet,
263.
Melchizedek priesthood re-
stored, 105.
Migration to Utah, purpose and
origin of, 405 ; from Nauvoo
to Council Bluffs, 409; organ-
ization of, 411; hardships,
413; the happier side of. 415;
of the "remnants," 417; of
the pioneer company, 139; of
later companies, 442 ; char-
acteristics of, 445.
Millennial Star established,
304.
Miracle, the first, 112.
Mission, the first to Canada,
237 ; the first to England, 242 ;
the second to England, 295-
304; to the Indians, 121, 135.
Missionaries to the Lamanites,
121, 135.
Missionary system of the
Saints, 335.
Missouri, at the time of "Mor-
mon" arrival, 142; Jackson
county troubles, 166-81 ; ex-
pulsion from, 253-83.
Morgan, John, member of first
council, 201, 516.
"Mormon" (name), 110.
"Mormonism," progress of, 528.
Moroni, Angel, first appearance
to Joseph Smith, 39; mes-
sage, 40; other visitations of
to the Prophet, 42, 45, 48, 49.
60, 65, 66, 69, 74.
Mountain Meadows Massacre,
492.
Mount Pisgah, camp at, 421.
Murray, E. H., deceptions of
to Pres. Cleveland, 495.
N
Nauvoo, Mormon settlement,
284; conditions at the time
of settlement in, 287; growth
of, 289; charter for, 290; le-
gion, 290 ; salvation for the
dead at, 306; parade of legion
at, 315 ; trial of Joseph at,
328; politics at, 330; relig-
ious difficulties in, 336; secret
conspiracy against Joseph,
337 ; last days of, 289 ; charge
against, 390; expulsion of
Saints from, 394; after de-
parture of "Mormons" from.
402.
Nephites, origin of, 86.
INDEX
533
New Jerusalem, promise of,
121, 138.
New York, conditions in 1820,
5-8.
New York Saints, 126, 410.
O
Ohio, "Mormons" move to, 124.
Page, Hyrum, witness to the
Book of Mormon, 77.
Page, John E., apostle, 198.
Partridge, Edwarci, first bish-
op, 132; in Missouri, 141;
tarred, 173.
Patriarchs, Joseph Smith, Sr.,
285; Hyrum Smith. 292; Wm.
Smith, 385 ; John Smith, un-
cle of the Prophet, 459, 514;
John Smith, son of Hyrum,
415.
Patten. D. W.. apostle, 198;
martyred, 260.
Penrose, C. W., apostle, 200,
518.
Perpetual Emigration Fund,
443.
Peterson, Ziba, Lamanite mis-
sionary, 121, 135.
Phelps, W. W., in Missouri,
141 ; family expelled by mob,
173; agreement signed by,
175; excommunicated, 220; re-
turns, 220.
Pioneers to Utah, 439.
Plates, Book of Mormon, re-
vealed to Joseph Smith, 39;
first seen by the Prophet, 44;
obtained, 49; difficulties in
preserving, 5i ; seen by Mrs.
Whitmer, 66; shown to elev-
en witnesses, 73 ; testimony
of witnesses concerning, 76,
77; size of, 68; disposition of
when translated, 69.
Polygamy. See celestial mar-
riage.
Pratt, Orson, made an apostle.
200; in Canada, 238; mis-
sion to England, 298; at
Nauvoo. 374 ; enters Salt
Lake Valley, 441 ; sermon
announcing plural marriage,
473.
Pratt, P. P., a missionary to
the Indians, 121, 135; made
an apostle, 198; Canadian
mission, 237-42; imprisoned
in Liberty jail, 271 ; mission
to England, 298 ; migration
west, 421.
Presidency, First, succession
in, 378.
Q
Quails, visitation of, 419.
Quincy, 111., arrival of "Mor-
mons" at, 284; why received
by non-"Mormons," 285;
peace meeting at, 392.
Quincy, Josiah, views on Jo-
seph Smith, 357, 362, 369.
Quorum of apostles, organized.
198; rank. 379; of seven-
ty organized, 198; standing,
379.
Resurrection, vision concern-
ing, 160.
Reynolds, George, in first
council of seventy, 201 ; con-
viction of polygamy, 483.
Rich, C. C, an apostle, 459.
Richards, Geo. F., an apostle,
518.
Richards, F. D., one of the
Twelve, 459.
Richards, Willard, mission to
England, 242; made an apos-
tle, 292; in Carthage, 348; in
First Presidency, 428; first
editor of Deseret News, 460.
Ridgon, Sidney, accepts "Mor-
monism," 122; visits the
Prophet, 124; alleged con-
nection with Book of Mor-
534
ONE HUNDRED YEARS OF MORMON ISM
mon, 94-100; in the first pres-
idency, 160; mobbed, 161; de-
livers Fourth of July oration,
224; flees from Kirtland,
230; is taken prisoner, 269;
corresponds with traitor Ben-
nett, 324; is nominated vice-
President of the U. S., 334;
aspires to the presidency of
the Church, 373; excommuni-
cated, 385.
Roberts, B. H., on name of
Seventies, 201 ; name of the
Church, 110; comment on
Disciples, 130; comment on
seventies, 201 ; one of the
first council of seventy, 201,
515 ; elected to Congress, 498.
Rockwell, O. P., alleged assas-
sination of Gov. Boggs, 318;
faithfulness to Joseph, 323.
Salt Lake City, laid out, 452.
School of the Prophets, in Mis-
souri, 146.
Scriptures, Inspired Revision
of, why undertaken, 150; not
a translation, 154; when be-
gun and finished, 154; why
never published by the
Saints, 155; difference be-
tween this and the King
James version, 156-8; rev-
elations and visions which it
occasioned, 158.
Seventies, first quorum, 200
number of quorums, 200
rank of, 201; duties of, 201
advantages of the number,
202.
Smith, Asael, prediction con-
cerning Joseph, 10.
Smith, Emma, married to Jo-
seph, Jr., 48.
Smith family, origin and his-
tory of, 9.
Smith, Geo. A., mission to
England, 300; counselor in
the First Presidency, 514.
Smith, George Albert, apostle,
518.
Smith, Hyrum, part in publica-
tion of Book of Mormon, 67;
testimony regarding the
plates, 77; baptism of, 108;
appeal for Sidney Rigdon,
374; martyrdom, 351.
Smith, Hyrum M., an apostle,
198, 518.
Smith, Joseph, Jr., ancestry,
8-14; birth and early years,
14; receives first vision, 16;
reflections concerning oppo-
sition, 20; effect of the first
vision on, 21-20; visitation of
Moroni, 39; relates vision to
his father, 42 ; first visit
to Cumorah, 42; in employ
of Josiah Stoal, 47 ; is mar-
ried, 48; obtains the plates,
51 ; is aided financially by
Martin Harris, 52; moves to
Harmony, 52; dictates trans-
lation to Harris, 58-61 ; man-
uscript lost, 59 ; dictates
Book of Mormon to Oliver
Cowdery, 61-63 ; goes to Fay-
ette, 64; publishes Nephite
Record, 67 ; shows plates to
witnesses, 77 ; comment on
Book of Mormon, 88; re-
ceives Aaronic priesthood,
104; receives Melchizedek
priesthood, 105 ; organizes
Church, 107 ; administers to
Newel Knight, 112; arrest
and trial in Broom county,
114; holds conferences, 119;
goes to Ohio, 125 ; establish-
es United Order, 131 ; goes
to Missouri, 140; lays first
log at Kaw township. 145;
dedicates temple-site, 145 ; re-
vision of the Bible, 154; re-
ceives the great vision, 160;
is mobbed at Hiram, 160;
makes second visit to Mis-
souri, 163 ; translates Writ-
ings of Abraham, 164; leads
Zion's camp, 188; organizes
INDEX
535
firat high council, 195; cre-
ates first quorum of apostles,
197; organizes first quorum
of seventy, 200 ; takes part in
'wilding and dedicating Kirt-
land temple, 202; receives
visions of Moses, Elijah, and
others, 207; forms Kirtland
hank. 226; is attacked hy
former brethren, 228; is de-
fended by B. Young and
J. Taylor. 231; flees to Mis-
souri, 234; preaches in Can-
ada, 238; sends H. C. Kim-
ball and others to England,
242 ; leads armed force into
Daviess county, 254; visits
Saints at De Witt, 259; is
betrayed into hands of mob
force, 269 ; is imprisoned in
Liberty jail, 273; escapes
from confinement, 275 ; visits
Washington, D. C, 279; lo-
cates Commerce, 287; partici-
pates in miraculous healing,
288; organizes Relief Soci-
ety, 292 ; is arrested as "fu-
gitive from justice," 312;
attempt to murder him, 315 ;
is arrested for alleged at-
tempt on Boggs's life, 318 ; is
arrested and maltreated at
Dixon, 111., 324; political^ dif-
ficulties, 330; is candidate
for President, 333; issues
"Views," 334; discovers trai-
tors at Nauvoo, 336; Nauvoo
Expositor, 340; last address
at Nauvoo, 343 ; attempts to
go West, 345 ; goes to Carth-
age, 346; is martyred, 351;
character of, 355-370.
5mith, Joseph, Sr., sketch, 11;
testimony regarding plates,
77; patriarch, 285; death, 285.
5mith, Jos. F., apostle, 514;
counselor to Pres. Taylor,
515; to Pres. Woodruff, 516;
to Pres. Snow, 517; becomes
President, 517; character and
influence, 528.
Smith, Lucy, family, 10; goes
to Kirtland, 126.
Smith, John Henry, apostle,
198, 515.
Smith, John (uncle of the
Prophet), 459, 514.
Smith, John (son of Hyrum),
415.
Smith, Samuel H., testimony of,
77.
Smith, Wm., is made apostle,
198; is attacked by Parish,
229 ; excommunication, 385.
Smoot, Reed, apostle, 200;
opposition to, 499.
Snow, Eliza R., description of
Kirtland temple, 204; is mar-
ried to Joseph Smith, 474.
Snow, Erastus, apostle, 459.
Snow, Lorenzo, in England,
303; presides over Mount
Pisgah branch, 442; an apos-
tle, 459; becomes President,
517; character, 517.
Spaulding, manuscript, bor-
rowed by D. P. Hurlburt,
90; alleged connection with
Book of Mormon, 93 ; recov-
ered, 100; Pres. Fairchild's
comment on, 101 ; contents
of, 101.
State, admission of Utah, 498.
Taylor, John, converted. 239 ;
defends the Prophet, 232 ; an
apostle, 295 ; goes to Eng-
land, 297; witnesses the mar-
tyrdom of Prophet, 347; feel-
ings after tragedy, 366; signs
letter to Saints, 372 ; goes on
mission, 434 ; succeeds Pres.
Young, 515; character, 515.
Temple, at Kirtland, 202; at
Nauvoo, 309.
Temples, Utah, 525.
Tennessee massacre, 495.
Territory, Utah, 487.
Tithing, 113.
536
ONE HUNDRED YEARS OF MORMONISM
Translation of the Book of
Mormon, at Harmony, 52-65 ;
at Fayette, 66.
Twelve apostles, commission
to. 198; at head of Church,
378, 515.
U
Underground, the days of, 500.
University, of Nauvoo, 291 ; of
Deseret, 523.
Utah, pioneers' trip to, 538; first
crops in, 454; first "Mormon"
government, 485 ; created a
territory, 487 ; admitted to
statehood, 489.
Utah temples, 525.
Van Buren, Pres. Martin, vis-
ited by Joseph Smith, 279 ;
the Prophet's comment upon,
335.
Vision, The first, 16.
Vision, of three glories, 160.
Visions in the temple, 207.
W
Wells, D. H., at Nauvoo, 312;
becomes counselor to Pres.
Young, 513.
Whitmer, Christian, testimony
regarding the plates, 77.
Whitmer, David, takes Prophet
to his home, 64; sees the
plates, 74; testimony, 76; ex-
communication, 221.
Whitmer, Jacob, testimony, 77.
Whitmer, John, testimony, 77 ;
in Missouri, 175.
Whitmer, Peter, Jr., testimony,
77 ; missionary to Indians,
121, 135.
Whitmer, Peter, St., testimony,
77.
Whitney, N. K., first meets
Prophet, 125.
Whitney, O. F., apostle, 19S.
518.
Wight, Lyman, in Missouri,
179; an apostle, 292; excom-
municated, 459.
Williams, F. G., missionary.
121, 135; leaves Church. 228.
Winter Quarters, 423.
Witnesses to the Book of Mor-
mon, prediction concerning
73 ; names of, 73, 83 ; given
view of the plates, 74; testi-
monv, 76, 77 ; testimony con-
sidered, 78-85.
Woodruff, Wilford, an apostle
295 ; mission to England, 297
303; enters Salt Lake Valley
441; becomes President, 516
character, 516.
Young, Brigham, an apostle
198; defends the Prophet
231 ; leads Saints from Mis-
souri, 276; mission to Eng
land, 299; president o
Twelve at Nauvoo, 274
sketch of, 382 ; leads migra
tion from Illinois, 394; be
comes President, 428 ; pio
neer, to Utah, 440; death
514.
Young, Seymour B., 515.
Zion. 138.
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